^                            PRINCETON,  N.  J.                          ^J 

./6  .  \ 

Purchased   by  the  Hamill   Missionary  Fund. 

BV   3215    .L387    1887 
Laurie,    Thomas,    1821-1897. 
Woman  and   the   gospel   in 
Persia 

/ 


y 


K 


MISSIONARY    ARMAnS, 

Price  per  vol.  cloth  30c,  paper  1 5c. 


I. 

MEMOIR  OF  ROBERT  MOFFAT 

BY  MRS.  M.  L.   WILDER. 


II. 

LIFE  OF  ADONIRAM  JUDSON 

BY  MISS  JULIA  H.  JOHNSTON. 


III. 

WOMAN  AND  THE  GOSPEL  IN  PERSIA 

BY  REV.  THOMAS  LAURIE,  D.  D. 


Others  in  preparation.       Sent  postpaid  on  receipt  of  price. 


Woman's  Pres.  Board  of  Missions  of  the  Northwest. 

48  MCCORMICK  BLOCK,  CHICAGO,  ILL. 


MISSIONARY    ANNALS. 

(A  SERIES.) 


r 


DEC   4   1916 


V 


WOMAN  AND  THE  GOSPEL 

IN   PERSIA. 


REV.  THOMAS  LAURIE,  D.  D. 


CHICAGO: 

Woman's  Presbyterian  Board  of  Missions  of  the  Northwest, 
Koom  48,  McCormick  Block, 


Copyright,  1887,  by  the 

Woman's  Presbyterian  Board  of  Missions 

of  the  Northwest. 


e©RTGHTS 


CHAPTER  I.  INTRODUCTORY. 

II.  THE  NESTORIANS. 

"       III.  THE  BEGINNINGS. 

"       IV.  THE  SEMINARY. 

V.  EARLY  LABORS  FOR  WOMEN. 

VI.  REVIVALS. 

"      VII.  FIRST  FRUITS. 

"    VIII.  DARK  DAYS. 

"       IX.  PRAYERFULNESS  OF  NESTORIAN  CONVERTS. 

X.  THE  MOUNTAIN  NESTORIANS. 

"       XI.  CONCLUSION. 


N0TG. 


THIS  book  is  an  abridgment  of  "  Woman  and  her  Savior  in 
Persia,"  by  Rev.  Thomas  Laurie,  D.  D.,  and  has  been 
generously  prepared  by  him  and  presented  to  the  Woman's 
Presbyterian  Board  of  Missions  of  the  Northwest,  for  this 
series. 

Necessarily  much  of  the  larger  work  has  been  omitted,  and 
it  is  hoped  that  the  perusal  of  these  pages  will  induce  many  to 
read  the  original  work  (303  pages,  Congregational  Publishing 
Society,  Boston,  Mass.,  price  $1.25).  That  volume  contains, 
among  other  things,  the  best  map  yet  prepared  of  the  Nestorian 
country,  a  number  of  illustrations,  prepared  by  a  missionary, 
among  them  views  of  the  Seminary  where  Miss  Fiske  taught, 
many  interesting  letters  from  Nestorian  women  and  several 
compositions  by  the  pupils,  (pages  242-262),  one  of  them  the 
Bible  story  of  Hannah,  from  an  Oriental  stand-point,  together 
with  many  details  of  missionary  history  for  which  this  pamphlet 
has  not  room.  That  same  want  of  room  has  led  the  writer  to 
try  to  strike  out  every  superfluous  word  from  these  pages. 

W.  P.  B.  M.   OF  THE  N.  W. 


Woman  and  the  Gospel 


IX    PERSIA, 


CHAPTEE  I. 


INTRODUCTORY. 

MAY  1,  1816,  in  the  quiet  hill  town  of  Shelburne, 
Mass.,  Fidelia  Fiske  began  her  earthly  life.  July  12, 
1831,  she  became  a  member  of  the  church  there.  In  1842, 
she  graduated  at  Mt.  Holyoke  Seminary,  and  had  just  begun 
her  work  as  teacher  in  that  institution,  when  she  sailed  for 
Persia,  March  1,  1843.  For  fifteen  years  she  was  principal  of 
the  Girls'  Seminary  at  Oroomiah,  and  of  more  than  a  thousand 
missionaries  whom  he  had  known,  Dr.  Anderson  said  that  none 
left  a  brighter  record  than  hers.  He  adds,  "It  seemed  as 
though  she  spoke  and  acted  just  as  I  would  have  expected  the 
Saviour  to  speak  and  act  in  the  same  situation." 

A  returned  missionary  felt  that  some  written  record  should 
be  made  of  her  labors,  and  as  he  could  not  induce  her  to 
make  it,  made  it  himself  from  materials  furnished  by  her. 
It  was  reward  enough  to  have  her  write  to  a  friend.  "  I 
feel  that  God  sent  him  to  do  it."  It  was  done  none  too  soon 
for  on  July  26,  of  the  following  year,  she  entered  into  rest. 

5 


WOMAN  AND  THE  GOSPEL  IN  PERSIA. 


CHAPTEE  II 


THE  NESTORIANS.* 

THIS  people  are  Syrians.  They  speak  a  modern  dialect 
of  the  Ancient  Syriac  which  is  the  language  our  Saviour 
spoke  when  on  earth, and  ecclesiastically  belong  to  the  ancient 
Syrian  Church.  The  Patriarch  always  bears  the  name  of 
Mar  Shimon  (Lord  Simon)  as  the  successor  of  Simon  Peter. 
Their  country  commences  on  the  banks  of  the  river  Tigris, 
occupies  the  western  slopes  of  central  Kurdistan  and  reaches 
down  to  the  Eastern  declivities  to  the  lake  of  Oroomiah.  For 
centuries  they  have  been  oppressed  by  the  Moslems.  They 
have  not  been  allowed  to  be  merchants,  only  the  coarsest  kinds 
of  handicraft  have  been  open  to  them,  and  a  decent  garment 
has  been  safe  on  a  Nestoria*i  only  when  hidden  under  rags. 
Mohammedan  law  gave  the  property  of  the  family  to  any 
member  of  it  that  became  a  Moslem,  so  when  Moslem  noble- 
men seized  Nestorian  girls  for  their  harems,  they  claimed 
the  entire  possession  of  the  outraged  family  in  the  name  of 
their  victim  at  the  same  time.  Their  language  had  no  word 
for  home.  Several  generations  eat,  slept  and  did  all  household 
work  in  a  single  room.  This  was  lighted  by  a  hole  in  the 
earthen  roof  that  served  for  chimney,  so  that  the  interior 
glistened  with  smoke  as  though  coated  with  black  varnish. 
The  earthen  floor  was  partly  covered  with  coarse  straw  mats, 
and  in  dry  weather  the  earth  sifted  down  from  the  ceiling  of 

*There  is  no  country  of  Nestoria  as  some  speak  of  it.  The  name  Nestori- 
ans  is  ecclesiastical,  not  geographical,  derived  from  Nestorius  the  Patri- 
arch of  Constantinople  in  A  D.  428. 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  7 

rough  sticks,  or,  after  rain,  poured  down  in  the  form  of  mud. 
In  the  mountains  some  houses  are  half  under  ground,  and  oc- 
cupied by  herds  and  flocks  as  well  as  men,  so  as  to  utilize  the 
animal  heat,  for  wood  is  scarce,  and  dried  manure  is  often  the 
only  fuel.  The  influence  of  such  abodes  on  neatness  and  moral- 
ity need  not  be  told.  Yonan  wrote  in  1858,  "Widow  Hatoon 
tries  to  have  family  prayer,  but  it  is  very  difficult.  To  use  her 
own  words,  'we  are  all  in  one  room  and  our  beds  are  very  near 
each  other.  When  we  retire,  as  there  is  no  separate  chamber, 
I  gather  them  behind  a  quilt  and  talk  and  pray  with  them'." 
Truly  where  there  is  a  will  there  is  also  a  way,  but  how 
many  would  follow  Hatoon's  example?  Vermin  of  all  kinds 
abound.  Mrs.  Grant  burst  into  tears  the  first  time  she  detect- 
ed a  certain  insect  on  her  clothing,  but  it  was  not  the  last 
one,  for  contact  with  the  natives  renews  the  supply,  however 
thoroughly  the  pests  may  have  been  destroyed.  Did  not  the 
Master  suffer  in  the  same  way  in  His  seeking  for  that  which 
was  lost  ?  If  such  houses  are  full  of  discomfort  in  health,  what 
are  they  in  sickness  ?  Mothers  often  have  no  better  sick- 
room than  Mary  found  in  Bethlehem.  Many  are  born  and 
many  mothers  die  every  year  among  the  cattle.  Mothers 
also  labored  in  the  field,  carrying  their  babes  as  well  as 
their  rude  hoes  and  other  tools.  Then  at  night  they  cook  for 
their  husbands  and  wait  on  them  at  table  before  they  eat 
themselves.  The  birth  of  a  daughter  was  mourned  over, 
nor  were  they  reckoned  in  counting  the  family.  It  was 
deemed  dishonorable  to  enquire  after  the  health  of  a  wife, 
nor  might  she  speak  to  her  husband  before  his  parents,  who, 
it  will  be  remembered,  lived  in  the  same  room.  There  was 
scarcely  a  husband  who  did  not  beat  his  wife,  and  such  treat- 
ment yielded  the  natural  fruit  of  bitter  hate. 

The  change  wrought  by  the  grace  of  God  appears  in  an  inci- 


8  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

dent  that  occurred  in  the  Seminary  in  1849.  One  of  the  older 
pupils  was  betrothed  and  when  the  ring  was  to  be  placed  on  her 
finger  she  could  not  be  found.  After  long  search  she  was 
heard  in  a  retired  part  of  the  building  humbly  imploring 
the  blessing  of  God  on  her  new  relation.  Only  those  who  have 
seen  the  reveling  common  on  such  occasions  can  appreciate 
the  change  in  marriage  ceremonies  and  entertainments  which 
are  now  much  more  in  accordance  with  the  spirit  of  the  Gospel. 
In  1835,  Heleneh,  the  sister  of  Mar  Shimon,  was  the  only 
woman  who  could  read.  Ask  one  "  Would  you  like  to  read  ?" 
and  the  answer  would  be,  "  I  am  a  woman,  "  as  though  that 
settled  it.  Both  sexes  regarded  it  as  immodest  for  a  woman 
to  read.  All  that  was  lovely  and  of  good  report  was  lacking 
in  many.  They  were  wronged,  but  also  defiant,  hateful  and 
hating.  Their  outbursts  of  passion  were  awful  to  witness. 
The  list  of  those  who  did  not  love  their  husbands  was  as  large 
as  that  of  those  who  beat  their  wives.  Miss  Fiske's  pity  for 
them  became  anguish  when  she  found  how  low  they  were. 
They  appealed  to  her  as  sent  of  the  Virgin  Mary  to  help  them, 
and  she  had  to  answer,  that  she  came  not  to  save  them  from 
their  husbands,  but  to  show  them  how  to  be  happy  with  them. 
To  know  how  rapidly  the  human  tongue  can  move,  one  must 
hear  an  Oriental  woman  in  a  fit  of  rage ;  one  alone  often  drove 
off  the  tax-gatherers  from  a  village  after  the  men  had  fled. 
None  who  ever  heard  the  stinging  shrillness  of  their  tongues, 
or  looked  on  their  frenzied  gesticulations,  would  wonder  why 
the  Furies  were  painted  as  women.  Their  hair  streams  in  the 
wind,  and  stones  seem  only  the  emphases  of  their  yells.  They 
are  full  as  profane  as  the  men.  A  dying  convert,  in  her 
father's  house,  had  to  draw  up  the  quilt  over  her  head  in  order 
to  pray  unmolested  for  her  revilers.  Lying  was  as  common 
as  profanity,  and  stealing  no  less  prevalent. 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  9 

The  following  letter  from  Raheel  (Rachel)  shows  the 
transformation  effected  by  the  Gospel  in  such  women.  It 
is  written  September  10,  1859,  to  the  mother  of  Miss  Fiske, 
in  Shelburne,  Mass. 

My  Dear  Grandmother  Hannah: — "Though  I  have 
never  seen  you,  yet  I  must  write  to  you,  for  I  love  all  Miss 
Fiske's  friends  as  I  do  my  own  and  especiallyyourself.  I  thank 
you  for  all  your  love  to  me ;  blessings  have  thus  reached  me 
that  were  not  given  to  others.  When  among  us  it  was  a  dis- 
grace for  a  girl  to  learn  to  read.  God  poured  such  love  into  your 
heart,  as  made  you  willing  to  send  your  daughter  eight  thou- 
sand miles  to  show  our  people  that  there  is  salvation  for 
women.  They  used  to  dwell  on  those  words  of  Solomon,  'One 
man  among  a  thousand  have  I  found,  but  a  woman  among  all 
these  have  I  not  found';  but  now  they  see  that  Christ  died 
for  women  also.  Many  thanks  for  your  self-denial  all  these 
years.  I  can  appreciate  it  somewhat,  for  my  own  mother,  if 
she  did  not  see  me  for  the  five  months  of  term  time,  mourned 
very  much. 

"  It  was  certainly  a  sacrifice  for  Christ  to  come  into  this 
world,  and  for  the  Father  to  send  His  Son,  when  He  knew 
all  the  agony  there  would  be  in  His  cup  in  this  world  of  sin. 

"  You  will  see  your  daughter  much  changed  from  what 
she  was  fifteen  years  ago,  but  I  know  that  when  Christ  shall 
sit  upon  His  throne,  judging  the  world,  then  all  the  sorrows 
of  separation  will  seem  to  the  Christian  like  the  small 
dust  of  the  balance,  and  especially  to  you  when  you  see 
so  many  Nestorian  girls  on  His  right  hand,  whom  you, 
through  your  daughter,  were  the  means  of  bringing  there, 
to  have  joyful  life  with  Christ  in  His  kingdom. 

"lean  never  repay  your  love,  but  God  can,  and  I  ask 
Him  to  repay  you  in  Heaven.  I  should  never  tire  if  I 
wrote  to  my  dear  mother  Miss  Fiske,  every  day,  but  this  time 
I  thought  she  would  like  me  to  write  to  you,  and  I  hope  that 
you  will  live  to  receive  it.  From  your  Grand-daughter  whom 
you  have  not  seen." 


10  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

At  first  nothing  was  safe  in  the  Seminary  save  under  lock 
and  key.  Often,  after  a  promise  to  do  better,  the  buttons  would 
disappear  again  from  the  washing.  Miss  Fiske  could  not  even 
keep  a  pin  on  her  table,  and  if  discovered  in  their  possession, 
they  claimed  that  they  found  them,  and  nothing  could  be 
proved.  One  evening,  just  before  they  passed  through  her 
room,  she  put  six  black  pins  in  the  cushion,  and  stepped  out; 
returning,  she  found  the  pins  gone,  and  called  them  back,  but 
no  one  had  seen  them.  She  told  them  that  as  no  one  else  had 
been  there,  they  must  certainly  know  all  about  them.  Six 
pairs  of  hands  were  lifted  up,  and  six  tongues  said,  "  God 
knows  we  have  not  got  them ! "  and  they  were  searched  in  vain. 
She  then  suggested  that  together  they  should  ask  God  to  show 
where  they  were,  and  after  rising  from  their  knees,  she  remem- 
bered that  she  had  not  searched  their  head-dresses,  and  pro- 
posed to  do  it  then.  One  little  hand  went  right  up  to  her  cap. 
That  one  was  examined  first,  and  there  were  all  the  pins,  noth- 
ing visible  but  their  heads.  They  looked  on  the  result  as  an 
answer  to  prayer,  and  feared  to  steal  when  God  could  so  expose 
them.  So  apostles -wrote,  "Lie  not  one  to  another,"  and 
"Let  him  that  stole  steal  no  more."  The  scholars  learned 
more  in  one  hour  during  the  revival  of  1846,  than  in  the  two 
years  preceding.  Miss  Fiske  wrote,  "  God  made  me  feel  my 
helplessness,  and  then  He  did  the  work."  As  for  sins  of 
impurity,  the  more  the  missionaries  became  acquainted  with 
the  people,  the  more  they  mourned  over  them. 

A  specimen  of  the  houses  described,  is  given  in  an  account 
of  a  trip  to  Marbeeshoo,  in  1847.  The  first  night  was  spent 
in  Mawana,  in  a  mud-walled  hut,  inhabited  by  over  a  score  of 
human  beings  ;  hens  roosted  over  head,  several  calves  and 
lambs  had  each  his  corner  and  a  couch  of  grass.  The  horses 
also  munched  their  provender  on  the  other  side  of  a  partition 


WOMAN  AND  THE  GOSPEL  IN  PEESlA.  11 

some  three  feet  high.  Black  bread  and  yoghoort  (sour  curd) 
formed  the  supper.  In  such  a  crowd  Mr.  Stocking  held  even- 
ing service  and  Miss  Fiske  talked  with  the  women  till  10 
o'clock.  Then  their  hostess  said,  "now  we  will  settle  it."  Her 
guest  expected  some  family  pacification,  but  it  was  only  set- 
tling their  places  for  the  night.  Some  children  were  settled 
among  some  new  hay  in  a  manger ;  then  one  after  another  fell  • 
asleep  on  mats  without  mattress  or  pillow,  and  soon  men  and 
animals  mingled  in  one  discordant  chorus  of  snoring.  Miss 
Fiske  had  her  carpetbag  for  a  pillow,  and  before  the  lamp  was 
put  out,  marked  out  for  herself  a  route  to  the  door  between 
the  sleepers.  Fleas  drove  her  out  several  times,  and  the  cold 
as  often  drove  her  back,  but  sleep  was  impossible.  Next 
day  she  thanked  God  for  the  pure  air  of  the  mountains, 
though  the  narrow  path  at  times  lay  along  the  edge  of  a 
precipice;  but  her  quarters  that  night  were  in  striking  con- 
trast to  the  last,  for  they  were  in  the  home  of  one  of  her  pupils, 
who  welcomed  her  saying,  "I  heard  where  you  were  last  night 
and  know  you  had  no  sleep.  Come  right  to  my  room,  it  is 
clean,  and  no  one  shall  disturb  you."  Two  hours  of  refreshing 
sleep  preceded  a  dinner  of  fresh  bread,  nicely  browned  fish, 
honey  from  their  own  hives,  and  milk  from  their  own 
flocks. 

To  keep  her  guest's  room  uncontaminated,  Senum  took 
her  to  another,  where  she  met  some  three  hundred  women, 
who  never  heard  before  such  words  as  she  spoke  of  Christ  and 
His  salvation.  And  here  we  add,  that  now,  some  husbands 
provide  a  separate  apartment  for  their  brides,  and  need  the 
word  "  home "  to  give  expression  to  their  mutual  joy. 
Thoughtful  preparation  is  also  made  for  the  hour  of  woman's 
suffering,  and  many  hearts  safely  trust  in  the  daughters  of 
the  Seminary. 


12  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 


CHAPTER  III. 


THE  BEGINNINGS. 

IF  Nestorians  were  so  prejudiced  against  the  education  of 
woman,  how  was  that  prejudice  overcome?  Mrs.  Judith, 
wife  of  Dr.  A.  Grant,  was  a  rare  scholar  before  marriage,  both 
in  the  classics  and  mathematics.  In  Persia  she  was  soon  at 
home  in  the  Turkish.  She  read  the  ancient  Syriac  and  ac- 
quired the  vernacular  with  facility.  She  taught  Mar  Yohanan 
and  other  bishops  English.  And  as  they  saw  her  turn  to  her 
Greek  Testament  whenever  the  English  differed  from  the 
Syriac,  they  learned  to  honor  womanhood.  All  her  rare 
gifts  were  laid  at  the  feet  of  her  Saviour.  And  when  such 
an  one  showed  intense  desire  for  the  education  of  woman, 
prejudice  fell  before  her.  She  taught  her  domestics  to  read. 
She  mingled  with  both  Christian  and  Moslem  women,  and 
did  not  rest  till  she  had  opened  a  school  for  girls.  She  began 
with  only  four.  And,  when  her  health  forced  her  to  leave 
the  school  room,  her  pupils  came  to  her  sick  chamber.  Her 
ready  pencil  prepared  Syriac  maps,  and  the  Missionary 
Herald  was  indebted  to  her  for  the  map  of  Oroomiah  that  so 
often  appeared  there,  and  in  the  Annual  Reports.  Her  suc- 
cessors have  often  wondered  at  the  power  she  put  forth  in 
behalf  of  the  education  of  woman,  and  Mar  Elias  only  voiced 
the  feelings  of  all  good  men,  when,  after  her  death,  he  said  : 
"As  she  has  done  so  much  for  us,  we  want  the  privilege  of 
digging  her  grave  with  our  own  hands." 

After  her,  the  school  was  cared  for  by  Mr.  Holladay,   and 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  13 

then  passed  into  the  hands  of  Dr.  Wright,  who  had  charge  of  it 
when  Miss  Fiske  arrived,  June  14,  1843.  It  was  at  that  time 
only  a  day  school,  and  contact  with  vice  in  the  home  greatly 
hindered  its  success.  For  that  reason  she  sought  to  make 
it  a  boarding  school,  but  it  was  a  question  whether  parents 
would  allow  their  daughters  to  spend  the  night  under  her 
roof.  Still  the  mission  appropriated  money  for  the  support 
of  six  pupils  to  be  under  its  control  for  three  years.  Some 
doubted  the  possibility  of  the  plan.  Even  Priest  Abraham 
said:  "I  cannot  bear  the  reproach  of  having  my  daughter 
live  with  you.5'  Scarcely  a  girl  twelve  years  of  age  was  not 
betrothed,  and  years  were  devoted  to  preparation  for  the  wed- 
ding. Miss  Fiske  wrote  :  "The  first  Syriac  word  I  learned 
was  bratha  (daughter),  and  I  often  ask  parents  for  their 
daughters.  Mrs.  Grant  got  day  scholars,  and  I  mean  to 
devote  at  least  five  years  to  getting  boarding  scholars.  I 
wonder  that  I  am  allowed  to  take  her  place."  She  spent  the 
time  between  3  o'clock  and  tea  among  the  mothers,  who  often 
said  :   "Mrs.  Grant  did  just  as  you  do." 

One  day  in  August  Mar  Yohanan  told  her  :  "You  get 
ready,  and  I  find  girls;"  but  October  came  and  not  one  had 
been  found.  Looking  out  from  her  window  one  day,  she 
saw  him  crossing  the  court  leading  a  girl  by  each  hand.  One 
was  Selby,  his  own  niece,  seveD  years  of  age,  and  the  other, 
Hanee,  three  years  older.  Their  outward  appearance  was  not 
inviting,  but  it  did  not  take  her  long  to  reach  the  door,  where 
the  bishop  laid  the  little  hands  in  hers,  saying  :  "They  be 
your  daughters.  No  man  take  them  from  your  hand."  She, 
on  her  part,  was  glad  to  give  them  to  the  Lord  Jesus.  The 
number  soon  increased  to  six,  though  a  fortnight  after,  two 
of  them  ran  away.  Ten  years  later  she  saw  two  women  at  a 
re-union  of  the  school  whom  she  did  not  know.      They  were 


14  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

the  runaways,  very  sorry  now,  though  their  places  had  soon 
been  filled. 

The  care  of  the  school  was  much  more  wearing  than  its 
instruction,  for  it  knew  no  intermission,  day  or  night,  on  the 
Sabbath  or  through  the  week.  When  she  went  out  she  must 
take  her  pupils  with  her,  for  she  dared  not  leave  them  alone ; 
indeed,  they  had  been  allowed  to  come  only  on  condition  that 
they  should  lodge  with  her  and  go  out  only  in  her  company. 

Many  difficulties  constantly  drove  her  to  God  for  help.  One 
was  the  extreme  poverty  of  the  people.  In  1837,  even  in 
the  snows  of  winter,  few  children  wore  shoes.  One  boy  in 
Sabbath  School  wore  nothing  but  a  cotton  shirt,  though  the 
missionary  needed  all  his  winter  clothes  to  keep  him  warm. 
This  poverty  disinclined  parents  to  earn  bread  for  their 
children  in  school,  hence  the  mission  fed  them  for  a  while ; 
but  in  1844  Miss  Fiske  took  the  lead  in  declining  to  do  this, 
and  though  some  feared  she  would  have  to  resume  the  prac- 
tice, it  never  was  resumed.  The  Seminary  numbered  twenty- 
two  before  the  end  of  the  year.  In  spite  of  the  opposition  of 
Mar  Shimon,  twenty-six  entered  at  the  opening  of  the  next 
year  and  the  number  had  increased  to  forty  in  1845.  In  1885 
the  whole  number  in  attendance  was  forty-five. 

A  special  difficulty  grew  out  of  the  condition  of  women  in 
Moslem  Persia.  Ladies  can  neither  live  alone  nor  appear 
alone  in  the  streets.  They  need  the  shelter  of  mission  fam- 
ilies. Many  a  Moslem  eye  was  on  the  girls  as  the  Gospel 
developed  in  them  new  personal  attractions.  A  nobleman 
once  tried  to  take  one  to  his  harem,  but  the  English  Consul 
interposed.  Eternity  alone  will  reveal  the  vigilance  such 
dangers  involved.  Any  mishap  in  those  early  years  might 
have  broken  up  the  school.  In  vacation  it  seemed  strange 
to  Miss  Fiske  to  be  able  to  sleep  free  from  anxiety. 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  15 

Another  difficulty  was  the  want  of  books.  In  1843  she 
only  had  one,  the  Ancient  Syriac  Bible,  and  a  few  chapters  of 
the  New  Testament  in  the  vernacular.  Then  came  a  spelling 
book,  mental  and  written  arithmetic;  a  geography;  also  a 
Scripture  spelling  book  and  geography  of  the  Bible.  But 
the  book  most  efficient  for  mental  culture  was  the  Bible  in 
the  vernacular.  The  New  Testament  appeared  in  1846  and 
the  Old  in  1852,  and  so  eager  were  the  pupils  for  its  pos- 
session that  when  the  New  Testament  was  offered  as  a  prize 
for  committing  to  memory  the  more  than  one  thousand  texts 
of  the  Scripture  Catechism,  some  learned  them  all  in  three 
weeks,  and  their  joy  in  obtaining  it  could  hardly  be  expressed. 


16  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 


CHAPTER  IV. 


THE  SEMINARY. 

HAYING  visited  Mt.  Holyoke  Seminary,  Mar  Yohanan 
often  said,  "Of  all  colleges  in  America,  Mt.  Holyoke 
be  the  best,  and  when  I  see  such  an  one  here  I  (am  ready 
to)  die."  Where  the  Gospel  is  unknown  both  social  condition 
and  education  move  on  a  lower  level.  A  school  where  the 
alphabet  is  taught  must  climb  far  before  its  graduates  stand 
on  the  same  literary  level  with  graduates  among  us  and  yet 
its  course  of  study  may  be  the  best  possible  for  it.  If  rag- 
ged untutored  girls,  leaping  over  the  benches  like  wild  goats, 
learn  to  study  diligently,  move  gently,  be  kind  to  each  other 
and  respectful  to  their  teachers,  that  of  itself  is  a  good  edu- 
cation. And  if  besides  this,  the  literary  standard  rises 
year  by  year  what  more  can  we  ask  ? 

To  the  original  reading,  writing,  singing,  and  composition, 
have  been  added,  grammar,  arithmetic,  geography,  Scripture 
geography,  physical  geography,  and  theology,  algebra, 
physics  and  astronomy,  hygiene,  history  and  moral  science 
with  oral  instructions  in  physiology,  chemistry  and  other 
branches.  In  languages,  the  scholars  have  studied  Eng- 
lish and  Turkish,  Persian  and  ancient  Syriac.  The 
marked  ability  of  the  pupils  as  writers  is  explained 
first  of  all  by  their  thorough  study  of  their  own 
Bibles,  and  then  by  Miss  Fiske's  habit  of  translat- 
ing some  of  our  English  classics,  and  practical  religious 
works.  They  understood  those  free  translations,  and  they 
influenced  them  more  than  the  exact  renderings  of  the  press. 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  17 

Baxter's  Saints  Eest  poured  red  hot  into  a  Syriac  mould  was 
more  effective  than  after  it  had  cooled  and  been  filed  into 
conformity  to  the  original.  An  additional  year  has  been 
added  to  the  regular  four  years'  course,  besides  a  preparatory 
department  requiring  two  years. 

The  cost  to  each  pupil  is  very  small.  In  1853,  it  was  only 
$18,  including  board,  fuel,  light  and  clothing  in  part,  and 
this  at  first  was  paid  by  the  mission,  but  gradually,  as  they 
were  able  to  bear  it,  Miss  Fiske  laid  the  burden  on  them,  so 
as  to  train  them  to  sustain  their  own  institutions  as  soon  as 
possible.  Doing  more  for  them  than  is  necessary  only  aggra- 
vates their  poverty.  When  they  began  to  clothe  themselves,  it 
was  delightful  to  see  the  interest  parents  took  in  clothing 
their  daughters,  then  they  paid  a  trifle  for  tuition,  and 
though  at  first  the  collection  of  the  small  sum  cost  more  than 
its  money  value,  yet,  as  an  education  of  the  people  to  care 
for  themselves,  it  was  beyond  all  price.  Afterwards  Miss 
Fiske  and  Miss  Rice  advanced  along  the  same  line,  and  her 
successors  still  go  on  toward  the  self  support  which  is  the 
goal  of  their  desires.  A  mission  can  not  be  content  with  less 
self  denial  on  the  part  of  its  beneficiaries  than  is  practiced 
by  its  supporters  at  home. 

Except  from  the  mountains,  none  are  received  now  who  do 
not  furnish  their  own  clothing,  bed  and  books.  Most  pay  for 
tuition  annually  two  tomans  ($4.00),  a  few  one  toman 
($2.00),  and  a  very  few  five  sahib  krans  (a  sahib  kran  is 
twenty-five  cents). 

In  1886,  Monday  afternoon  was  devoted  to  sewing,  and 
the  girls  learned  to  mend  neatly.  At  the  examination  that 
year  much  interest  was  awakened  by  an  exhibition  of  their 
handiwork  to  which  the  village  women  were  invited.  Girls 
dressed  in  neatly  mended  garments  were  commended  much 


18  W031AN  AND  THE  GOSPEL  IN  PEESIA. 

more   than  those  daily  seen  wearing  velvet  dresses  and  at 
the  same  time  ragged  stockings. 

n  the  matter  of  dress,  furniture  and  diet,  the  aim  was  not 
to  educate  them  out  of  sympathy  with  their  people,  but 
to  give  them  such  a  standard  of  neatness  as  through  them 
to  lead  their  people  upward  by  a  healthy  advance. 

Miss  Fiske  had  such  a  dread  of  the  home  influences  that  at 
first  she  sought  to  retain  her  pupils  even  through  vaca- 
tions, but  she  soon  saw  that  both  their  health  and  useful- 
ness suffered,  and  that  to  retain  their  sympathy  with  the  peo- 
ple, and  that  of  the  people  with  them,  the  vacation  must  be 
spent  at  home.  This  opened  the  way  for  many  delightful 
meetings  with  native  women,  in  which  the  pupils  rendered 
valuable  aid.  It  also  secured  the  co-operation  of  parents  in 
promoting  the  good  of  their  daughters.  During  her  whole 
stay  in  Persia,  fathers  rarely  disregarded  her  wishes  for 
their  daughters. 

The  poverty  of  the  mission  called  for  a  domestic  depart- 
ment in  the  Seminary,  and,  though  girls  ten  years  of  age  could 
not  take  charge  of  it,  yet  a  beginning  was  made,  but  it 
required  unspeakable  labor  and  patience,  for  at  first  their  work 
was  much  more  of  a  hindrance  than  a  help.  Still  it  trained 
them  to  wait  upon  themselves,  the  influence  of  bad  domestics 
was  avoided,  and  as  they  could  not  walk  out  unprotected, 
the  work  took  the  place  of  out  door  exercise,  and  thus  pro- 
moted health,  while  the  pupils  learned  to  be  content  in  their 
humble  homes,  having  formed  habits  of  system,  punctuality 
and  neatness  such  as  they  could  not  otherwise  have  learned. 
At  the  same  time  all  that  was  harmless  in  their  home 
habits  was  left  untouched. 

At  first,  in  their  daily  reports,  no  question  was  asked  which 
the  teacher   herself   could   not  answer,  beginning  with  the 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  19 

single  inquiry  whether  they  had  combed  their  hair  that  day. 
By  degrees  she  added  others  as  they  were  able  to  bear  them. 
Under  so  gentle  a  search  they  may  have  deemed  themselves 
very  good,  but  they  little  suspected  how  much  she  did  not 
dare  to  ask.  After  the  revival,  she  could  ask  about  things 
she  did  not  know,  and  now,  in  this  matter,  they  compare  well 
with  our  own  Seminaries.  There  is  very  little  communica- 
tion in  the  school-room.  In  1852  there  were  only  five 
failures  on  this  point  for  four  months,  and  those  by  new 
scholars.  How  many  schools  at  home  could  show  a  better 
record  ? 

Miss  Fiske  thus  pictures  a  day's  work  in  1854.  Waked  by 
a  bell  at  early  dawn,  in  twenty  minutes  all  are  ready  for  their 
half  hour  of  private  devotion,  during  which  the  quiet  is 
almost  perfect.  Then  at  family  prayer  in  the  school-room, 
besides  reading  Scripture  and  prayer,  they  sing  a  Syriac 
hymn,  and  some  of  them  can  repeat  all  the  hymns  in  the 
hymn-book.  (In  1862  there  were  two-hundred.)  Soon  after 
this  comes  breakfast.  Then  all  attend  to  their  morning  work, 
followed  by  an  hour  of  quiet  study  in  their  rooms.  At  8 :45, 
Miss  Fiske  enters  the  school-room  and  offers  the  opening 
prayer.  Then  the  older  pupils  recite  in  Daniel,  after  that 
the  others  come  in  from  reciting  in  another  room,  and  soon 
recess  in  the  yard  makes  all  fresh  again.  The  younger 
classes  then  study  with  Miss  Fiske  the  life  of  Christ,  and  it 
is  delightful  to  hear  their  own  fresh  thoughts  concerning 
the  blessed  Saviour.  His  journeys  are  traced  on  maps  pre- 
pared by  themselves.  After  this,  one  class  recites  ancient 
Syriac  to  Yonan,  and  another  in  physiology  goes  out  to  Miss 
Rice,  leaving  Miss  Fiske  with  the  older  girls  and  their  com- 
positions. The  present  topic  for  these  is  "  Christ  in  the  old 
Testament."     After  a  general  exercise  of  fifteen  minutes, 


20  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

comes  the  noon  recess  of  one  and  a  half  hours  for  lunch  and 
recreation.  The  last  fifteen  minutes  of  this  are  devoted  to 
a  prayer  meeting. 

In  the  afternoon  Miss  Eice  has  charge  of  the  school. 
The  first  hour  is  given  to  writing,  or  astronomy.  Geography 
follows  till  recess,  and,  after  that,  singing  or  spelling. 
The  last  hour  Miss  Fiske  hears  a  lesson  on  the  Epistle  to 
the  Hebrews,  studied  in  connection  with  the  Old  Testament. 
At  the  same  hour,  Miss  Eice  has  a  lesson  in  Judges,  and 
then  come  the  daily  reports,  and  an  hour  before  supper  is 
given  to  calls.  After  supper  is  cleared  away,  comes  recess, 
followed  by  evening  prayer.  Then  an  hour  for  study,  and 
half  an  hour  for  private  devotion  closes  the  day. 

Saturday  is  for  washing  and  mending,  and  the  girls  are 
busy  all  day  long.  Before  sunset  all  repair  to  the  school 
room,  to  see  if  everything  is  in  order.  Half  an  hour  before 
supper  sees  all  finished,  and  after  leaving  the  supper  table 
everything  is  arranged  for  the  morning,  and  all  have  a  quiet 
half  hour  in  their  rooms.  Then  the  school  is  divided  into 
two  prayer  meetings,  each  led  by  a  teacher,  in  which 
absent  ones  are  remembered,  also  the  seminaries  in  Constanti- 
nople, South  Hadley  and  Oxford  (Ohio).  All  retire  from 
these  meetings  to  their  half  hour,  as  they  call  it,  and  before 
9  o'clock  all  is  quiet. 

On  Sabbath  they  rise  at  5:30,  and  dress  for  the  day. 
Morning  prayer  is  at  6:30,  then  breakfast,  followed  by 
morning  work.  After  that  they  study  their  Sunday-school 
lesson.  At  9:30  comes  Syriac  service  in  the  chapel,  follow- 
ed by  a  Sunday  school  of  some  two-hundred  pupils,  in  which 
two-thirds  of  the  members  of  the  Seminary  are  teachers. 
The  afternoon  service  begins  at  2  o'clock,  and  the  Bible 
lesson  an  hour  before  supper,  though  some  are  called  earlier 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  21 

to  teach  the  women  who  come  in.  At  the  supper  table  is 
evening  prayers,  and  at  7  o'clock  the  teachers  go  to  the 
English  prayer-meeting,  while  each  room  has  what  they 
call  a  family  prayer-meeting  by  itself.  After  that,  the 
teachers  converse  with  any  who  want  to  see  them,  and  this 
hour  often  witnesses  some,  for  the  first  time,  submitting  to 
God. 

Let  us  view  the  Seminary  from  a  native  standpoint.  Esli, 
one  of  the  teachers,  wrote  to  Miss  Fiske  in  1859:  "We  have 
pleasant  seasons  of  prayer  in  our  school  this  winter,  and  we 
trust  some  have  been  born  again;  my  circle  of  girls  in  the 
kitchen  works  well  and  keeps  it  clean.  Should  you  drop  in 
you  would  find  everything  in  order.  On  Wednesday  we 
scour  the  shelves  and  doors.  I  went  to  my  village  in  vaca- 
tion. Our  prayer-meetings  were  delightful,  and  I  enjoyed 
much,  praying  with  the  women  alone.  In  the  school  we  have 
studied  Ezra  in  connection  with  Haggai  and  Zechariah,  and 
are  now  in  Nehemiah.  In  the  New  Testament,  we  are  on 
the  third  journey  of  Paul,  and  are  nearly  through  Scripture 
geography.' 

These  extracts  are  from  a  journal  she  kept  in  1860: 

"  Feb.  1.  To-day  a  part  of  the  girls  wrote  on  anger,  and 
others  had  for  a  topic,  'the  Gospel.' 

"  3d.  John  was  here  to-day  writing  to  Mount  Holyoke 
Seminary,  and  attended  our  noon  prayer-meeting.  In  the 
afternoon,  Deacon  Joseph  preached  from  the  words:  'King 
of  Kings,  and  Lord  of  Lords.1  In  the  evening  Mr.  Coan 
sang  with  us. 

"  9th.  A  blessed  morning,  some  are  very  thoughtful. 
This  appeared  in  the  quiet  at  table  and  the  silence  in  the 
kitchen.  The  work  was  done  earlier  and  better  than  usual. 
During  the  study  hour,  the  voice  of  prayer  sounded  sweetly 


22  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

in  every  room.  While  walking  in  the  yard,  and  when  they 
came  in,  the  girls  were  very  quiet.  While  Hanee  prayed  at 
our  noon  meeting  some  wept.  When  Miss  Rice  dismissed 
us  none  moved,  all  were  bowed  on  their  desks  weeping.  She 
then  called  for  prayer,  and  while  I  prayed  all  were  in  tears. 
All  the  rules  have  been  well  kept  to-day.  This  evening 
communicants  met  with  Miss  Rice,  the  rest  with  Martha. 
Hanee  asked  us  to  pray  for  Rachel,  and  I  asked  prayers  for 
Hannah  and  Parangis  who  are  in  my  room." 

Miss  M.  S.  Rice  has  kindly  furnished  the  following  names 
of  the  teachers  in  the  seminary,  with  the  dates  of  their 
service : 

Fidelia  Fiske,  from  June  1843,  to  July  1858. 
Mary  Susan  Rice,  "  Nov.  1847,  "  May  1869. 
Aura  J.  Beach,  "     July  1860,   "  Sept.  1862. 

Mrs.  Sarah  J.  Rhea,   "  1865,    "  1869. 

N.  Jennie  Dean,  "     Oct.   1868,         still  there. 

Mary  K.  Van  Duzee  "  1875,  "       " 

Harriet  N.  Crawford,  and  Lucy  M.  Wright  were  connected 
with  the  Seminary  in  the  winter  of  1864-'65. 

Deacon  Siyad  was  native  teacher  from  the  beginning  of 
Mrs.  Grant's  labors,  down  to  the  coming  of  Miss  Dean. 

Malik  Yonan  taught  from  1847  to  1860. 

The  first  class  that  graduated  (3)  became  teachers. 

Rachel  and  Martha  taught  from  1858  to  1864. 

Hoshebo  has  taught  for  twenty  years. 

The  writer  would  have  liked  to  give  as  full  an  account  of 
the  labors  of  the  successors  of  Miss  Fiske,  as  of  hers,  but 
several  reasons  prevent  this.  There  is  not  the  same  material 
for  so  full  a  record  of  their  work.  In  many  things  it  would 
be  a  mere  repetition  of  what  has  been  already  told,  and  last 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  23 

but  not  least,  this  is  an  abridgment  of  a  larger  work,  and 
there  is  hardly  room  for  the  few  words  that  seek  to  give  the 
reader  some  idea  of  the  work  as  it  has  gone  forward  since 
she  rested  from  her  labors. 


24  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 


CHAPTER  V. 


EARLY  LABORS  FOR  WOMEN. 

THE  teachers  of  the  Seminary  labored  for  mothers  as 
well  as  for  daughters,  and  never  felt  that  they  gave 
them  too  much  of  their  time.  At  first  the  women  felt"  that 
they  could  not  attend  the  same  service  with  men,  but  Miss 
Fiske  induced  a  few  to  come  to  her  room  at  the  same  hour, 
and  as  she  was  not  yet  a  proficient  inSyriac  (1844),  she  had 
a  missionary  conduct  the  service.  The  first  day  only  five  came, 
but  soon  the  number  grew  to  forty ;  on  the  third  Sabbath, 
she  found  one  bowed  to  the  dust  with  a  sense  of  her  sinful- 
ness. When  Miss  Fiske  prayed  with  her  she  repeated  every 
word  very  softly,  and  so  intense  were  her  feelings  that  she 
rose  from  her  knees  covered  with  perspiration.  She  con- 
fessed that  her  life  had  been  one  of  opposition  to  God,  and 
that  no  outward  observances  could  procure  forgiveness.  She 
was  pointed  to  the  Lamb  of  God  who  taketh  away  sin,  and 
at  length,  to  use  her  own  words,  "I  was  praying,  and  the  Lord 
poured  peace  into  my  heart."  From  being  one  of  the  most 
turbulent  of  her  sex,  she  became  noted  for  her  gentleness  and 
general  consistency.  This  first  enquirer  died  afterwards, 
trusting  peacefully  in  her  Savior. 

Miss  Fiske  also  went  to  other  places.  One  Sabbath  she 
went  to  Geog  Tapa  with  Mr.  Stoddard.  It  was  afternoon, 
and  she  was  very  tired.  After  the  constant  strain  of  the 
week,  during  which  the  burden  of  her  care  knew  no  intermis- 
sion, not  even  at  night,  came  the  labor  of  the  Sabbath.    She 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  25 

had  already  conducted  one  prayer-meeting,  and  taught  a 
Sabbath  school,  and  as  she  sat  on  the  earthen  floor  of  the 
church,  without  any  support  for  her  back,  it  seemed  as  though 
nature  must  give  way.  Then  she  thought,  "  after  this  service 
comes  my  meeting  with  the  women,"  and  she  felt  wholly  un- 
equal to  the  effort.  As  she  sat,  longing  for  rest,  God  sent 
it  in  a  way  she  had  not  looked  for.  A  Nestorian  woman  saw 
how  tired  she  was,  and  sitting  down  close  behind  her,  bade 
her  lean  on  her,  "  But  what  can  you  lean  on?  "  was  the  reply. 
"  I  could  not  be  so  selfish."  Then  the  strong  woman  put 
her  arm  round  her  and  drawing  her  back  said:  "If  you  love 
me,  lean  hard,"  and  she  yielded  and  was  refreshed.  Her  per- 
son was  a  soft  resting  place  for  the  body,  her  kindness  was 
a  greater  refreshment  to  the  spirit.  And  then  Miss  Fiske 
seemed  to  hear  the  Master  repeat  the  words:  "If  you  love  me, 
lean  hard,"  and  she  leaned  on  him  also,  rejoicing  that  unlike 
the  woman,  he  was  not  wearied  by  the  burden.  She  felt 
that  the  Lord  Jesus  spoke  through  that  woman,  and  her 
heart  overflowed  with  the  peace  of  God.  That  hour  with  the 
women  was  an  unusual  feast,  and  after  sunset  she  rode  back 
six  miles  to  her  home.  She  wondered  that  there  was  no  re- 
action; neither  that  night,  nor  next  day,  and  she  went  many 
days  resting  on  those  sweet  words:  "If  you  love  me,  lean 
hard,"  nor  was  she  alone  refreshed,  but  many  others  have  also 
drank  of  this  fountain  in  the  wilderness,  and  shared  her 
comfort. 

Some  of  her  first  efforts  to  interest  women  in  the  Bible 
were  amusing  in  the  manner  in  which  difficulties  were  over- 
come. 

She  would  sit  down  among  them  on  the  floor,  read  a  verse, 
and  then  question  them  to  see  if  they  understood  it:  for  ex- 
ample, after  reading  about  the  Creation  she  asked  "Who  was 


26  WOMAN  AND  THE  GOSPEL  IN  PERSIA 

the  first  man?"  They  answered,  "What  do  we  know:  we  are 
women; "  equivalent  in  English  to  "We  are  donkeys."  Then 
she  read  again  "The  Lord  God  called  unto  Adam,"  and  asked 
"Who  did  God  speak  to  ?"  Again  no  answer.  Then  she 
made  them  repeat  the  name  of  Adam  over  and  over  till  they 
remembered  it.  This  set  them  to  listening,  and  listening  to 
thinking.  The  machinery  was  there,  but  so  rusty  that  it 
required  all  her  skill  and  patience  to  make  it  move.  The 
least  movement,  however,  was  great  gain.  Another  lesson 
would  take  up  Eve,  (Syriac  Hawa,  meaning  Life.)  She 
began  :  "Is  not  that  a  pretty  name  ?  and  wouldn't  you  like 
to  know  that  you  had  a  great-grandmother  called  Life  ? 
Now  that  was  the  name  of  our  first  mother,  both  yours  and 
mine."  Faces  previously  stolid  lighted  up  after  that,  when- 
ever the  preacher  mentioned  the  names  of  our  first  parents. 
One  would  nudge  another  and  say,  "Didn't  you  hear  ?  He 
said  Adam,"  or  "Hawa,"  as  the  case  might  be.  This  was  in 
the  city;  but  in  the  country  villages  it  was  certainly  no 
better. 

In  the  summer  of  1844  Mr.  Stocking  proposed  a  visit  to 
Ardishai.  So  one  horse  carried  the  tent,  another  Mr.  Stock- 
ing's children  in  baskets  balanced  on  either  side  of  the  pack 
saddle;  and  a  third  miscellaneous  baggage,  and  besides  these 
were  the  animals  they  rode.  The  first  night  the  tent  was 
pitched  on  one  of  the  threshing  floors  of  Geog  Tapa,  but,  as 
American  ladies  were  a  novelty  in  Ardishai,  in  that  village 
it  was  pitched  on  one  of  the  flat  roofs,  to  be  out  of  the  reach 
of  annoyance. 

It  was  Miss  Fiske's  first  day  in  a  large  village,  and  she  be- 
came quite  exhausted  in  her  long  talks  with  the  women.  Then 
the  mosquitoes  allowed  no  rest  at  night,  and  morning  brought 
back  the  crowd  as  persistent  as  the  tinier  assailants  during  the 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  27 

darkness.  When  Mr.  Stocking  preached  in  the  church  the 
women  sat  close  to  their  strange  sisters,  handling  and  com- 
menting on  their  foreign  dresses.  At  the  close  Priest  Abra- 
ham, without  any  authority,  announced  that  Miss  Fiske  would 
preach  in  the  afternoon.  Mr.  Stocking,  however,  took  her 
place  and  preached  to  some  six  hundred  women  and  half  as 
many  children.  They  were  so  noisy  that  at  no  time  were  there 
less  than  half  a  dozen  voices  competing  with  the  preacher. 
When  he  closed  many  cried,  "Now  let  Miss  Fiske  preach." 
So  he  left  her  to  their  tender  mercies.  She  told  them  that  when 
she  knew  their  language  better  she  would  talk  with  them,  but 
she  could  not  speak  at  the  same  time  with  them,  for  God 
had  given  her  a  very  small  voice  and  her  words  could  no 
more  mingle  with  theirs  than  oil  and  water.  They  said  "We 
will  be  silent  if  you  will  come  and  preach."  Months  passed 
and  she  returned.  Hundreds  came  to  hear  her,  but  they 
were  not  silent.  When  she  began  they  began,  and  if  she 
asked  them  to  be  quiet,  each  commanded  her  neighbor  to  be 
still,  and  the  louder  the  uproar  the  louder  were  the  orders. 
At  length  she  said,  "I  cannot  speak  more  until  you  put  your 
fingers  on  your  mouths."  All  fingers  went  up  and  she  pro- 
ceeded. "I  have  a  story  to  tell,  but  if  one  finger  goes  down 
I  must  stop."  Instantly  muffled  voices  on  all  sides  cried, 
"Be  still,  so  that  we  can  hear  the  story;"  and  the  four  hun- 
dred women  were  silent.  "Once  there  was  an  old  woman  ; 
I  did  not  know  her  ;  nor  my  father  ;  nor,  I  think,  my  grand- 
father, but  he  told  me" .     Here  began  many  questions 

about  said  grandfather,  but  the  fingers  were  ordered  up;  for 
they  should  hear  no  more  if  they  talked  about  him.  — "Now, 
this  woman  talked  in  meeting,  and,  after  many  reproofs,  she 
was  forbidden  to  go  to  church.  She  promised  to  do  better ; 
but,  poor  soul,  she  could  not  be  still.     Then,   as  soon  as  she 


28  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

heard  her  own  voice,  she  cried:  'Oh,  I  have  spoken  in  meet- 
ing !  What  shall  I  do  !  Why,  I  keep  on  speaking  and  can- 
not stop  I"  By  this  time  their  fingers  were  pressed  on  their 
lips,  and  none  uttered  a  sound.  Having  thus  secured  silence 
she  read  to  them  from  the  Gospel  about  Mary,  talked  and 
prayed  with  them,  and  they  went  away  still  and  thoughtful. 
This  incident  gives  a  vivid  picture  of  woman  as  she  was  in 
Persia,  and  the  tact  needed  to  secure  a  first  hearing  for  the 
truth.  In  March,  1850,  MissKice  met  nearly  three  hundred 
women  in  the  same  church  ;  some  awakened,  and  a  few 
already  hopefully  converted. 

In  July,  1851,  Mr.  Stocking  and  family  and  Misses  Fiske 
and  Kice,  with  others,  spent  the  vacation  in  Gawar,  moving  in 
tents  like  the  ancient  patriarchs.  They  first  pitched  their 
camp  near  Memikan.  The  women  came  to  see  them  frequently, 
and  few  left  without  some  idea  of  the  way  of  life.  The 
native  helpers  here  were  unwearied  in  labors,  and  sometimes 
woke  the  others  in  the  morning  with  their  prayers.  On  Sab- 
bath, after  morning  service,  the  women  came  to  the  tents  to 
receive  instruction.  In  the  evening,  one  whose  son,  a  mem- 
ber of  the  Boys'  Seminary,  had  died  in  February,  brought 
her  youngest  daughter  to  give  to  them  in  his  stead.  She 
said  "Guwergis  has  gone  to  Heaven;  you  led  him  there;  and 
we  now  intrust  to  you  our  little  daughter."  The  father  said, 
as  his  tears  glistened  in  the  moonlight,  "I  shall  soon  re-join 
him.  My  trust  in  Jesus  grows  stronger  every  day."  The 
mention  of  the  son's  name  secured  attention  at  ce  from 
all,  to  any  word  spoken  about  his  Saviour. 

On  Monday  they  left  for  Ishtazin  on  mules,  as  horses  could 
not  travel  the  frightful  paths.  At  another  time,  on  the  same 
road,  the  saddle-girth  broke  and  Miss  Fiske  fell,  but  provi- 
dentially   was    unhurt.     Sometimes  they  climbed,   or  more 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  29 

perilous  still,  descended  a  steep,  rocky  stair,  or  were  hid  in 
the  clouds  that  hung  around  the  peaks  above  then.  Now 
they  passed  under  large  detached  rocks,  that  seemed  ready 
to  crush  them,  and  now  under  solid  cliffs  that  suggested  the 
shadow  of  a  great  rock  in  a  weary  land.  In  the  valley  were 
water-falls;  little  plats  rescued  with  much  labor  from  the 
waste ;  fruits,  and  such  a  variety  of  flowers,  that  it  seemed  as  if 
three  seasons  had  united  to  supply  them.  The  eye  rested  on 
what  appeared  to  be  silver  threads  hanging  from  distant 
summits,  but  were  in  fact,  torrents  dashing  headlong  down 
the  rocks,  yet  so  far  off  that  no  sound  reached  the  ear. 

The  party  stopped  at  Ooreya  on  a  flat  roof  shaded  by  a 
splendid  walnut  tree.  The  people  brought  ntulberries  and 
apples,  while  a  more  substantial  meal  was  prepared.  After 
supper  all  adjourned  to  the  church-yard,  and  there  in  the 
moonlight  eagerly  listened  to  the  Gospel.  The  silence  of 
night  was  broken  only  by  the  voice  of  the  preacher,  and 
the  surrounding  rocks  seemed  to  repeat  joyfully  the  unwonted 
sounds.     Yonan  preached  from  the  words  "Jesus  went  about 

all  Galilee preaching  the  Gospel  of  the  Kingdom."     He 

asked  whether  Christ  did  right  in  this.  "Certainly,"  was 
their  reply.  "Then  as  He  did,  so  must  His  people  do.  When 
we  cease  to  do  this,  think  that  we  have  apostatized  to  Islam, 
for  Christians  cannot  but  go  from  place  to  place  to  preach 
the  Gospel."  To  appreciate  this,  the  reader  must  remem- 
ber that  Mar  Shimon  had  forbidden  his  people  to  receive  the 
missionaries  because  they  preached  the  Gospel.  Then  he 
gave  an  account  of  the  doctrines  that  Jesus  preached,  bring- 
ing out  the  very  marrow  of  the  Gospel.  Khamis  followed 
with  an  impassioned  exhortation.  He  had  been  considered 
a  good  preacher  before,  but  here,  in  his  native  mountains,  he 
went  beyond  himself. 


30  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

The  next  forenoon  was  filled  up  by  personal  conversa- 
tion with  those  who  never  heard  such  truths  before.  In 
the  evening  very  earnest  attention  was  given  to  an  open-air 
service  in  Boobawa.  The  following  Sabbath,  besides  two 
services  in  Memikan  there  was  preaching  in  three  other  vil- 
lages. In  Chardewar,  the  home  of  Priest  Dunkha,  his  daugh- 
ter Sanum,  just  arrived,  was  already  full  of  work.  One  Sab- 
bath almost  every  woman  in  the  place  had  come  to  hear  her, 
and  she  said  she  could  not  ask  a  better  field  in  which  to 
work  for  Christ. 

From  Memikan  they  went  to  Darawe,  where  the  people 
would  hardly  allow  them  to  pitch  their  tent;  yet  even  here 
the  power  of  Christian  love  was  felt.  Neighboring  villagers 
wondered  at  their  going  there,  and  still  more  at  their  being 
able  to  remain.  At  Keyat  the  kindness  of  the  people  was 
the  more  grateful  for  the  contrast. 

Next  Sabbath  Yonan  preached  to  about  two  hundred  peo- 
ple at  Sanawar,  where  were  many  refugees  from  Saat.  Their 
camp  was  a  circle  of  huts,  where  spinning  and  weaving  was 
going  on  as  well  as  cooking;  but  the  women  at  once  left 
their  work  to  welcome  Misses  Fiske  and  Rice.  Some  of 
them  had  heard  the  Gospel  in  Mosul.  One  widow,  though 
unable  to  read,  showed  a  spiritual  acquaintance  with  the 
truth.  When  sin  was  spoken  of  :  "Yes,"  said  she,  "we  were 
all  shapen  in  iniquity,  as  David  testifies."  When  asked  if 
she  expected  to  be  saved,  she  replied  :  "I  am  very  far  from 
God,  yet  my  only  hope  is  in  the  wounds  of  Christ.  If  I  stand 
penitently  beneath  His  cross  I  hope  that  though  my  sins  are 
red  like  scarlet  yet  they  shall  become  as  white  as  snow."  It 
was  inspiring  in  a  region  where  they  looked  only  for  dark- 
ness, to  find  the  light  streaming  through  from  another  mission. 
It  was  a  foretaste  of  the  time  when  the  voice  of  one  watch- 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  31 

man  should  reach  to  another  on  those  mountain  tops.  Some 
years  later  they  heard  that  this  stranger  sister  held  fast  her 
trust  until  she  fell  asleep  in  Jesus. 

If  this  was  true  so  far  back  as  1851  we  should  expect  sim- 
ilar heralds  of  the  dawn  since  then,  and  the  Oroomiah  report 
of  the  work  for  women  in  1885  tells  us  that  Elia  (Elias)  of 
Buhtan  ( Lay ard  writes  Boktan),  a  district  in  the  mountains 
east  of  Jezireh  has  taken  for  a  wife  Bukhamee  (SeeHos.ii:l) 
daughter  of  Priest  Mikhael,  one  of  the  early  helpers  in  Mo- 
sul. She  was  educated  at  Mardin,  and  for  several  years  has 
been  teaching  there.  She  is  a  most  valuable  addition  to  our 
force  in  that  part  of  the  field.  Though  she  spoke  Arabic 
only,  before  her  marriage,  then  she  began  the  study  of  the 
Syriac,  and  can  now  conduct  a  Bible  class  in  that  language. 
She  has  taken  hold  of  the  work  with  much  interest  and  energy. 
Bakhamee,  wife  of  Hammo,  in  the  same  district,  has  come 
here  with  him  to  qualify  themselves  for  more  efficient 
labor  for  Christ.  She  is  gentle  and  humble,  but  quick  to 
respond  to  anything  she  is  asked  to  do  for  Jesus'  sake.  Three 
pupils  of  the  Seminary  are  now  living  at  Buhtan,  and  the 
women  keep  up  regular  Friday  evening  prayer  meetings  in 
the  villages  of  Bukhamee  and  Bakhamee. 

As  a  companion  picture  to  this,  take  a  visit  of  the  same 
persons,  with  thirteen  of  the  pupils,  in  June,  1852,  to  Gava- 
lan,  the  home  of  Mar  Yohanan.  It  lies  at  the  northern  end 
of  the  plain,  forty  miles  from  Oroomiah.  On  the  East  the 
blue  waters  of  the  lake  stretch  away  to  the  South  in  quiet 
beauty.  In  the  gorgeous  hues  of  sunset,  or  when  reflecting 
the  red  rays  of  the  full  moon  they  remind  one  of  "the  sea  of 
glass  mingled  with  fire."  In  the  long  summer  days  the 
breeze  from  the  lake  is  very  grateful,  and  the  evening  air 
from  the  mountains  makes  sleep  refreshing. 


32  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

Mar  Yohanan  gave  the  school  free  use  of  two  rooms  dur- 
ing its  stay.  In  the  court  a  large  tent  was  dining  room  and 
divan  khaneh  (reception  room)  by  day  and  dormitory  at 
night.  An  adjoining  house  made  a  good  recitation  room. 
Here  the  regular  work  of  the  school  went  on,  and  while,  in 
the  evening,  the  men  found  their  way  to  Mr.  Stocking,  the 
women  came  to  Misses  Fiske  and  Rice.  .  At  the  last  meeting 
with  them  nearly  forty  were  present,  listening  with  quiet  in- 
terest. On  the  Sabbath  the  walls  of  the  tent  were  lifted 
outward,  so  as  to  admit  the  air  and  exclude  the  sun ;  thus 
forming  a  pleasant  chapel.  In  the  forenoon  it  was  thronged. 
The  boys'  school  of  the  village  sat  around  its  teacher.  The 
girls'  school  was  known  by  the  smoothness  of  the  hair,  the 
whiteness  of  the  face,  and  general  neatness.  The  Seminary 
crowded  close  to  its  teachers,and  still  all  could  not  get  under 
the  tabernacle.  Mr.  Stocking  preached  in  the  forenoon,  and 
in  the  afternoon  was  Sabbath  school.  Each  pupil  of  the 
Seminary  had  a  class  and  seemed  quite  at  home  in  the  work. 
They  visited  their  scholars  during  the  week ;  and  in  the  school, 
if  the  teacher  was  zealous  in  her  work,  the  class  showed  no 
less  interest  in  being  taught.  With  the  same  diversity  of 
character  as  with  us,  the  school  showed  a  greater  variety  of 
lessons.  Some  were  in  the  Old  Testament  and  some  in  the 
New.  One  class  was  just  able  to  read  and  another  had  to  be 
orally  taught,  while  a  class  of  Armenians  recited  in  Turkish. 

On  the  third  Sabbath  women  and  children  had  vanished, 
for  a  report  had  gone  abroad  that  all  this  labor  was  only 
preparing  the  way  to  carry  them  off  to  America,  but  visits 
during  the  week  dispelled  their  fears,  and  this  pleasant  work 
went  on  till  September. 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  33 


CHAPTEK   YI 


REVIVALS. 


IT  is  time  to  go  back  a  few  years  and  give  some  account 
of  the  Bevivals  in  this  mission.  The  first  one  seemed 
to  burst  forth  suddenly  like  a  fountain  in  the  desert.  Yet  as 
that  is  connected  with  channels  below  the  surface,  so  was 
this  with  an  extended  preparatory  work.  For  years  there 
had  been  a  diligent  inculcation  of  Gospel  truth,  and  a  few 
individuals  had  been  converted.  Deacon  John  was  one  of 
these  as  far  back  as  1844.  Even  among  the  unrenewed, 
there  was  a  great  difference  between  communities  where  mis- 
sionaries had  labored,  and  those  not  so  favored.  The  truth  had 
produced  a  marked  change  in  the  habits,  intelligence  and 
general  appearance  of  the  pupils  in  the  Seminaries.  They 
could  no  longer  trust  in  their  fasts,  and  they  had  an  intel- 
lectual apprehension  of  the  way  of  salvation  through  Christ. 
Those  best  instructed  were  the  first  to  come  to  him,  and  have 
since  lived  the  most  consistent  lives,  for  God  sanctifies 
through  the  truth.  Then  the  very  delay  of  the  blessing 
called  forth  more  earnest  prayer  from  the  husbandmen  who 
were  waiting  for  precious  fruit,  being  patient  over  it  until 
it  received  the  early  and  latter  rain.  Besides,  the  diminished 
numbers  of  the  missionaries  and  the  opposition  of  Mar  Shi- 
mon shut  them  up  to  God  as  their  only  hope,  while  among 
their  native  helpers  the  army  of  Gideon  was  being  rapidly 
thinned  out.  The  feeling  was  very  strong.  "All  our  springs 
are  in  God."      One  said  late  in  1845,  "God  never  formed  a 


34  WOMAN  AND  THE  GOSPEL  IN  PERSIA 

soul  which  Christ  cannot  redeem  from  the  power  of  sin.  I 
know  these  people  are  sunk  in  sin,  but  Christ  died  to  save 
them,  and  He  shall  see  in  them  the  travail  of  his  soul,  if  we 
are  only  humble  and  faithful  enough  to  lead  them  to  him." 

One  day  in  the  autumn  of  1845,  Mr.  Stocking,  Miss  Fiske 
and  Deacon  John  were  riding  together  when  the  Deacon 
asked  in  English.  "If  we  ever  have  a  revival  here,  what 
shall  we  call  it?"  Mr.  Stocking  replied,  "First  get  it, 
then  we  will  find  a  name."  And  when  it  came  the  Nestori- 
ans  at  once  called  it  "an  awakening."  Toward  the  end  of 
the  year  Deacon  John  was  more  active  in  labor,  and  earnest 
in  prayer.  The  teachers  in  the  Seminaries  thought  not  so 
much  of  the  present  character  of  their  pupils,  as  of  the 
power  of  God  to  make  them  like  himself  and  they  labored 
expecting  a  blessing.  The  first  Monday  of  January,  1846, 
was  a  day  of  fasting  and  prayer.  Miss  Fiske  at  morning 
devotions  told  her  pupils  that  many  were  praying  for  them 
that  day  in  a  distant  land,  and  dismissed  them  to  their 
studies,  Two,  Sanem  and  Sarah,  lingered  behind,  and  she 
said.  "Did  you  not  understand  me?"  They  did  not  answer 
and  she  saw  they  were  in  tears.  "  Have  you  heard  bad 
news?"  Still  no  answer,  but  when  near  enough,  they  said 
in  a  low  voice.  "May  we  have  to-day  to  care  for  our  souls?" 
Sarah  added,  "Perhaps  next  year  I  shall  not  be  here." 
They  had  no  closet,  but  they  made  one  for  themselves  in  the 
wood  cellar,  and  spent  the  day  looking  unto  Jesus.  Their 
teacher  did  not  know  where  they  had  gone,  till  after  the 
death  of  Sarah,  the  survivor  told  her. 

Sabbath  evening,  January  18,  at  the  English  prayer  meet- 
ing, words  were  few,  but  the  prayers  carried  the  pupils  to 
Jesus,  and  laid  them  at  his  feet.  Mr.  Stoddard  was  asked 
if  he  saw  tokens  of  interest  among  his  boys,  for  a  while   his 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  35 

heart  was  too  full  to  speak,  and  then  he  said,  "I  should 
expect  them,  if  I  felt  as  I  ought,"  and  passed  out.  All  were 
struck  by  his  manner,  so  earnest  and  so  humble.  He  retired 
to  his  study,  called  John  and  proposed  that  every  day  they 
make  one  pupil  a  subject  of  special  prayer  and  labor,  and 
begin  that  night  with  Yakob.  They  prayed  for  him,  and 
then  he  said.  "I  want  to  talk  to  him  to-night.  We  don't  know 
what  may  be  on  the  morrow;  call  him."  He  came  expecting 
to  be  reproved  for  bad  behavior  that  day,  but  when  Mr. 
Stoddard  kindly  bade  him  sit  down,  and  took  his  hand  say- 
ing. "Have  you  ever  thought  that  you  had  a  soul  to  be 
saved  or  lost,"  he  broke  down  at  once,  and  confessed  that 
the  school  had  combined  to  shut  out  the  subject  from  their 
thoughts,  but  were  in  fact  so  agitated  that  if  one  of  them 
came  to  Christ  he  thought  all  would  follow.  Then  the  good 
man,  who  had  mourned  because  he  could  see  no  impression 
from  the  sermon  that  day,  thanked  God  and  took  courage. 
On  Monday  he  conversed  with  another  and  he  also  went 
away  to  pray.  At  the  recitation  they  both  had  to  leave  the 
room.  "It  is  God,"  was  the  word  that  passed  from  seat  to  seat, 
and  at  noon  they  got  together  to  discuss  the  situation.  One 
proposed  to  put  down  the  work,  but  Yonan  said,  "I  don't  want 
to  be  a  Christian  but  I  am  afraid  to  oppose  this.  If  it  is  the 
work  of  God  we  cannot  put  it  down,  if  not,  we  need  only  let 
it  alone."  Nothing  more  was  said  but  some  of  them  were 
soon  on  their  knees  in  prayer.  In  the  evening  Mr.  Stoddard 
sent  for  two  of  the  leaders  in  the  opposition.  Yonan  was 
one  of  them  and  told  afterwards  that  Mr.  Stoddard  said  :  "If 
you  refuse  to  be  saved  yourself,  I  beg  you  not  to  hinder 
others,  and  eternity  so  opened  up  before  me,  that  I  was 
ready  to  sink.  I  longed  for  some  one  to  speak  to  me  of  a 
way  of  escape.      I  could   not  sleep,    for   I    saw  but  a  step 


36  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

between  me  and  death."  Thursday  evening  another  came 
deeply  agitated,  and  after  conversation  he  was  left  to  pray 
alone,  and  that  night  he  could  not  sleep.  Next  morning 
conversing  with  Mr.  Stoddard  he  seemed  to  submit,  and  find 
rest. 

On  Monday  evening  Miss  Fiske  invited  those  willing  to 
come  to  Christ  at  once,  to  come  to  her  room  at  5  o'clock. 
Before  that  hour,  many  were  praying  for  themselves.  Just 
then,  she  heard  for  the  first  time,  what  was  taking  place 
among  the  boys,  and  she  turned  to  find  five  of  her  girls  in 
the  same  condition.  All  the  missionaries  were  untiring  in 
labor,  and  every  day  brought  out  more  of  those  who  were 
taught  of  God.  Wednesday  evening,  after  a  sermon  from 
the  words:  "  Behold  I  stand  at  the  door  and  knock,"  no 
member  of  the  boys'  seminary  left  his  seat.  After  a  few 
personal  words  they  were  dismissed,  but  their  feelings  were 
so  intense,  that  they  came  to  the  study  till  near  midnight, 
when,  utterly  exhausted,  their  teacher  retired. 

Thursday  evening  the  teachers  of  both  seminaries  were 
busy  till  midnight.  During  this  week  the  teachers'  rooms 
were  so  occupied  by  the  pupils  for  prayer,  that  their  owners 
could  hardly  get  them  for  their  own  devotions.  The  girls 
often  woke  Miss  Fiske  in  the  morning,  standing  by  her  bed- 
side, with  some  question  about  the  way  of  life.  When  a 
new  room  had  been  fitted  up  in  the  girls'  seminary  that 
autumn,  the  first  time  Mr.  Stoddard  saw  it,  he  said:  "May 
it  be  consecrated  to  the  Lord  for  ever,"  and  on  Friday  even- 
ing, when  both  schools  met  in  it,  Christ  seemed  to  take 
possession.  Seldom  has  a  company  been  so  under  the  influ- 
ence of  things  unseen.  Christ  himself  seemed  to  speak 
through  his  servants,  and  this  and  that  one  entered  into 
union  with  his  Saviour.     At  the  close  of  the  week,  ten  were 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  37 

trusting  in  Christ,  and  on  the  Sabbath  many  strong  men 
bowed  down.  Priest  Eshoo,  who  had  been  watching  others, 
now  looked  within.  He  had  always  scorned  the  weakness 
of  tears,  but  now  he  wept  aloud.  Deacon  Tamo,  also,  whose 
levity  had  so  tried  Mr.  Stoddard,  that  he  asked  :  ''Can  it 
be  that  he  is  allowed  to  come  here  and  hinder  the  work  ?  " 
now  trembled  for  fear,  and  after  Mr.  Stoddard  had  prayed 
with  him,  said,  with  streaming  eyes:  "Thank  you,  for  caring 
for  my  soul." 

During  the  next  week,  most  of  the  pupils  in  both  semi- 
naries were  under  deep  conviction,  with  a  strong  tendency 
toward  undue  excitement.  One  evening,  a  score  of  boys 
rolled  on  the  floor,  groaning  and  crying  aloud.  At  prayers, 
Mr.  Stocking  asked  if  any  had  seen  the  Nazloo  river  near  its 
source.  Surprised  by  the  question,  a  few  answered  "Yes." 
"Was  there  much  water  in  it?"  Wondering  yet  more,  the 
answer  was,  "No."  "Did  it  make  much  noise?"  "Yes, 
very  much."  "  After  it  entered  the  plain  was  it  deep  and 
broad?"  "Yes,  it  was  full  of  water."  "And  was  it  more 
noisy?"  "No,  it  was  very  quiet  and  still."  He  then  said 
that  he  had  hoped  God  had  showed  them  the  evil  of  their 
hearts,  but  their  noise  and  confusion  led  him  to  fear  there  was 
no  depth  to  their  experience.  The  effect  was  wonderful. 
From  many  a  closet  that  night  was  heard  the  prayer  :  "Lord 
make  me  to  know  my  heart,  and  let  me  not  be  like  that  noisy 
river."  The  noisy  excitement  became  deep  contrition.  Their 
feelings  were  not  less  intense,  but  more  gentle,  because  more 
spiritual.  The  converts  had  much  feeling,  but  little  experi- 
ence in  giving  that  feeling  expression,  and  in  the  freshness 
of  emotion,  like  little  children,  they  yielded  to  every  impulse. 
If  under  conviction,  that  found  free  expression.  If  they 
hoped  they  were  forgiven,  that,  too,  at  once  found  utterance. 


38  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

There  was  wonderful  transparency,  and  a  tendency  to  excite- 
ment that  needed  careful  handling.  Sometimes  they  needed 
to  be  hindered  from  praying  together. 

For  three  weeks  few  came  to  the  Seminary.  It  was  like 
one  protracted  Sabbath.  Every  corner  was  consecrated  to 
prayer;  but  after  that,  visitors  came,  and  then  the  converts 
became  helpers  in  Christ  Jesus.  Often  a  dozen  women  spent 
the  night  there,  and  then  the  large  room  became  a  dormitory. 
The  teacher  often  staid  with  them  till  near  midnight,  and 
then  could  hear  them  praying  the  remainder  of  the  night. 

In  both  Seminaries  as  many  as  fifty  gave  evidence  of  con- 
version before  the  March  vacation.  When  they  left,  their 
cry  was:  "Pray  for  us  amid  our  temptations  at  home."  One 
little  girl  said:  "Can  a  new-born  lamb  be  thrown  into  the 
snow  and  live?  and  can  we  live?"  Thank  God,  most  of 
them  did  live,  and  shall  live  forever  with  Him  who  gave  His 
life  for  them. 

Mr.  Stoddard  was  abundant  in  labors.  He  wrote  out  his 
sermons  carefully  in  English,  but  in  the  Syriac  idiom.  He 
also  excelled  in  labor  with  individuals.  The  first  enquirer 
became  such  while  he  pressed  home  upon  him  his  guilt.  After 
conversing  he  always  prayed  with  one,  and  had  him  do  the 
same,  and  after  he  had  gone,  again  commended  him  to  God. 
He  kept  a  record  of  every  case  in  a  book,  and  when  he  began 
with  a  man  he  followed  him  up.  He  divided  thirty  converts 
into  three  classes,  and  met  each  of  them  twice  a  week.  It 
was  a  great  joy  to  him  when  they  took  part  in  meetings,  and 
they  did  that  as  often  as  once  a  week  (No  wonder  his 
strength  was  not  equal  to  his  zeal  and  love ) .  He  had  great  tact 
in  setting  others  to  work  for  Christ.  He  taught  his  pupils 
to  work  as  well  as  pray,  and  assigned  definite  work  to  them, 
not  only  among  schoolmates  and  visitors,  but   also  among 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  39 

those  indisposed  to  go  to  church.  Once  when  three-fourths 
of  the  school  were  rejoicing  in  Christ,  he  brought  mothers, 
just  to  furnish  work  for  them.  It  is  needless  to  add  that  he 
himself  was  happy  in  his  work. 

The  converts  in  the  Girls'  Seminary,  after  spending  the 
summer  of  1846  at  home  exposed  to  much  temptation, 
returned  all  save  one,  established  in  Christian  character. 
Their  friends  bore  witness  to  their  prayerfulness  and  cheerful 
obedience,  and  their  influence  on  others  was  beneficial.  For 
a  while  in  the  autumn,  the  school  was  broken  up  by  cholera, 
but  though  hundreds  died  around  them,  after  two  rjonths 
all  were  spared  to  meet  again.  Soon  the  converts  were  un- 
usually earnest  in  prayer  for  the  rest,  and  at  once  the  answer 
came.  The  first  awakened  was  Moressa,  who  had  received 
much  instruction  from  Mrs.  Grant  and  Mr.  Stocking.  For 
a  week  her  convictions  were  very  deep,  and  soon  others  came 
through  a  like  experience  to  rest  in  Christ. 

The  first  token  of  a  work  of  grace  in  1849  was  the  unusual 
seriousness  of  Deacon  John.  He  had  been  reading  Pike's 
Guide  to  Young  Disciples,  and  the  chapter  on  backsliding 
moved  him  deeply.  This  was  followed  by  earnest  effort  for 
others,  and  many  converts  passed  with  him  through  deep 
searching  of  heart  into  a  new  consecration  to  God.  For  days 
some  of  them  wept  and  prayed.  Their  past  unfaithfulness  to 
Christ  and  souls  was  the  great  grief  of  many.  One  who  had 
wept  thus  bitterly  herself,  was  fitted  to  lead  others  back  to 
God.  Her  labors  were  incessant,  and  in  the  reduced  state 
of  the  Mission  the  labors  of  these  converts  were  very 
helpful,  though  their  Oriental  ardor  needed  careful  guid- 
ing, to  preserve  their  health  and  efficiency.  In  Geog 
Tapa,  during  a  short  vacation,  their  daily  meetings  for 
women  had  an  attendance  of  from  thirty  to  one  hundred. 


40  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

Many    were    glad    to    learn    the    Gospel    oven  from  child- 
ren. 

In  Seir.  besides  the  labors  of  the  members  of  the  Boys' 
Seminary,  Sanum  and  Moressa  labored  among  the  women. 
They  wrote  to  Miss  Lo veil's  school  at  Constantinople  : 

"What  shall  we  tell  you,  beloved,  of  the  great  love  God  has 
shown  us  ?  For  two  months  we  have  been  happier  than  we 
ever  were  before.  The  work  of  the  Lord  has  also  begun 
in  the  villages.  May  you  see  greater  wonders  among  your 
own  people  than  we  see  here.  In  Seir,  which  contains  nine- 
teen houses,  God  has  visited  every  family,  and  two  of  us  were 
sent  there,  not  because  we  were  fit  for  the  work,  for  we  are 
deficient  in  godly  knowledge,  and  every  qualification,  but 
because  God  sometimes  chooses  the  ignorant  and  weak  to  do 
him  service ;  and  what  shall  we  tell  you  of  the  wonders  God 
showed  among  these  poor  women  ?  There  was  no  time  in 
which  they  did  not  cry  :  'Woe  unto  us  !  We  are  lost  !  What 
shall  we  do  ?'  When  we  asked  them  to  pray  with  us  they 
prayed  ae  those  do  who  are  taught  of  God.  We  wondered 
at  them  very  much.  One  woman  beat  her  head  with  both 
hands,  crying:  'Oh,  my  sins  !  They  are  so  great  !  There 
is  no  forgiveness  !'  We  tried  to  reason  with  her  but  she 
would  not  hear.  If  we  took  her  hands  from  her  head  she 
beat  her  breast.  She  said:  'You  told  me,  the  other  day,  to 
go  to  Christ,  but  I  am  such  a  sinner  that  He  will  not  receive 
me  !'  With  difficulty  we  induced  her  to  hear  of  the  great 
mercy  of  the  Lord. 

"On  one  occasion  we  heard  a  man,  perhaps  ninety  years 
old,  praying  in  the  stable,  and  his  wife  in  the  house.  We 
told  them  how  ready  Christ  was  to  dwell  with  them,  poor  as 
they  were.  The  tears  rolled  down  their  wrinkled  faces  and 
made  our  own  hearts  burn  within  us.  The  man  prayed  with 
us  as  if  Christ  stood  right  before  him. 

"Meetings  were  held  several  times  a  day,  and  after  them 
prayer  might  be  heard  on  all  sides,  in  the  houses  and  stables. 
Every  family  now  has  morning  and  evening  worship." 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  41 

In  this  revival  the  native  helpers  felt  deep  anxiety  for 
their  unconverted  wives.  The  first  visit  that  Siyad  and 
Yonan  made  at  their  homes  were  blessed  to  the  conviction 
of  their  companions,  who  soon  came  to  the  school  begging  to  be 
taught  the  way  of  life.  The  former  had  been  such  a  bitter 
opposer  that  her  frequent  visits  were  always  dreaded.  But 
now  her  convictions  deepened  day  by  day  till  they  were 
overwhelming,  then,  as  she  said,  "the  Saviour  found  her,"  and 
she  was  at  rest.  Three  children  and  a  daughter-in-law 
came  with  her  to  Christ — witnesses,  both  to  her  consistency 
and  her- faithful  efforts  to  do  them  good. 

Yonan  had  been  married  by  force  two  years  before,  while 
his  heart  was  set  on  another.  It  was  a  sore  trial,  but  in 
these  matters  parents  in  Persia  have  everything  their  own 
way,  and  his  great  desire  was  to  see  his  wife  a  Christian. 
At  midnight  he  was  often  heard  praying  for  her,  and  now 
the  answer  came.  Miss  Fiske  never  forgot  the  first  time 
she  heard  her  praying  with  her  husband.  She  then  saw  new 
meaning  in  the  words  "They  believed  not  for  joy."  She  be- 
came very  active  among  the  women  in  her  village,  and  when 
her  father-in-law  forbade  prayer  in  his  house  she  took  her 
little  company  behind  the  church,  where  the  bleak  winds  of 
February  did  not  chill  their  devotion. 

Khanumjan,  the  mother  of  John,  though  past  seventy 
years  of  age,  entered  into  the  work  with  great  zeal.  She 
took  the  aged  women  one  by  one  into  her  closet,  that  then 
and  there  they  might  accept  the  Saviour.  Though  unable  to 
read  herself,  she  encouraged  those  who  did,  providing  food 
for  such  as  went  to  preach  in  the  villages.  No  wonder  she 
told  one:  "Three  years  ago  I  saw  Christ,  but  now  He  sits  by 
ray  side  all  day  long." 

In  this  revival  there  was  more  encouragement  to  labor  for 


42  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

women  than  ever  before.  After  January  15th,  the  Seminary 
was  constantly  full  of  enquirers.  Day  and  night  it  was  con- 
secrated by  the  prayers  of  women  seeking  their  Saviour.  On 
the  Sabbath  many  from  the  villages  staid  there  between 
services.  Sometimes  their  feelings  were  so  intense  that 
they  could  eat  nothing  but  the  bread  of  life. 

Degala  was  so  noted  for  vice  that  the  Nestorians  called  it 
Sodom.  The  first  convert  there  was  a  young  man  employed 
in  the  Seminary.  One  day  he  came,  asking  if  the  teacher  would 
receive  a  petition.  Supposing  he  wanted  money,  she  replied: 
"Tell  me  what  it  is."  He  at  once  broke  down,  and  sobbed 
out:  "My  village  is  lost  !  My  family  is  perishing,  and  their 
blood  is  on  my  neck.  Let  me  go  and  beg  forgiveness  for 
my  wicked  example,  and  urge  them  to  flee  from  the  wrath 
to  come."  He  went,  and  next  morning  brought  his  wife  and 
other  women  to  be  taught.  A  week  after  this  Deacon  Tamo 
found  several  enquirers  in  that  village,  and  one  woman  in 
great  agony  for  her  sins.  She  had  been  so  vile  that  scarce 
any  one  would  be  seen  with  her.  Next  day  she  came  to  the 
seminary  and  threw  herself  at  the  feet  of  Miss  Fiske,  crying: 
"Do  tell  me  what  to  do,  or  where  to  go,  to  get  rid  of  my 
sins."  She  was  pointed  to  Christ,  and  one  moment  her  feet 
would  rest  on  the  rock,  the  next  a  fresh  wave  of  conviction 
swept  her  into  the  raging  sea.  She  was  asked  to  pray,  and 
though  she  had  not  in  all  her  life  heard  ten  prayers,  her 
fervent  petitions  showed  that  the  Spirit  helped  her  infirm- 
ities. She  dated  back  her  convictions  to  a  word  spoken  in 
the  Seminary  by  a  stranger,  who  one  day  seized  her  hand  as 
soon  as  she  entered,  saying:  "My  sister,  we  are  all  lost;  we 
must  repent  or  perish."  She  could  not  get  the  words  out 
of  her  mind,  and  from  that  hour  sought  Christ  until  she 
found  Him,  and  then  bore  reviling  so  meekly  as  to  win  others 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  43 

also  to  her  Saviour.  She  is  now  a  most  attractive  Christian. 
After  the  revival  in  1850,  conversions  occurred  each  year, 
but  not  in  so  marked  a  manner  as  in  1849.  In  1856  the 
pupils  were  very  studious  and  kind  to  each  other,  but  winter 
was  over  before  the  diminished  number  of  believers  began  to 
grow.  On  Sabbath  evening,  February  18,  Miss  Fiske  was  in 
that  desponding  state  that  sometimes  follows  intense  but 
unsatisfied  desire.  At  such  times  feeling  seems  to  die  of 
sheer  exhaustion.  All  had  retired,  and  she  was  alone.  Her 
thoughts  brooded  over  the  state  of  things,  but  she  had  not 
strength  to  carry  her  charge  to  Christ.  The  clock  struck 
11,  and  there  was  a  knock  on  the  door — must  she  see 
another  face?  She  opened,  and  there  stood  a  pupil,  not 
so  insensible  as  she  had  thought.  Struck  by  the  looks  of 
her  teacher,  she  asked  very  tenderly:  "Are  you  very  tired?" 
"Not  very — why  do  you  ask?"  "Because  I  can  not  sleep 
for  thinking  of  our  school,  and  I  thought  perhaps  you 
would  help  me  to  pray."  The  spell  was  broken.  The  dry 
fountain  flowed  afresh,  and  with  a  full  heart  she  said: 
"Come  in,  thou  blessed  of  the  Lord."  As  an  angel  from 
Heaven,  that  dear  pupil  brought  strength  to  her,  and 
together  they  carried  the  whole  family  to  Jesus,  and  then 
retired  in  the  peace  of  God,  which  passeth  understand- 
ing. "Could  ye  not  watch  with  me  one  hour?"  were  the 
words  given  her  in  the  morning,  and  hardly  had  she 
repeated  them  at  prayers  before  three,  in  different  parts  of 
the  room,  were  weeping.  She  said  little,  for  she  felt  it 
safer  to  go  and  tell  Jesus.  All  day  long  the  feeling  was 
subdued  and  tender :  no  one  asked  a  question  but  there  was 
stillness  at  the  table  and  in  the  rooms.  The  work  was  done 
well,  but  in  silence,  and  the  voice  of  prayer  was  gentle. 
Tuesday  passed  in  like  stillness.     Toward  evening  she  said: 


44  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

"If  any  one  wants  to  seek  first  the  Kingdom  of  God,  I  will 
see  her  at  half  past  eight  o'clock."  At  that  hour  one  entered 
alone,  and  then  another  and  another,  till  the  room  was  full. 
She  closed  the  door,  and  still  they  came,  till  she  looked 
around  on  twenty-three  bowing  down  in  silence.  She  felt 
that  they  needed  to  hear  God  rather  than  man,  and  the 
parable  of  the  prodigal  son  seemed  to  come  that  evening  fresh 
from  the  lips  of  Jesus.  Wednesday  each  lesson  was  recited 
promptly  and  well,  but  tears  blurred  many  a  page,  and  at 
recess  many  went  to  be  alone  with  God.  At  eleven  o'clock, 
when  Dr.  Perkins  came  in  to  sing  with  them,  all  began  to 
sing  'Bartimeus,'  but  one  after  another  stopped  singing  till 
the  voice  of  the  leader  was  alone.  He  took  up  the  Bible 
lying  before  him,  and  read  the  same  parable  and  offered 
prayer.  The  noon  recess  had  to  be  lengthened,  for  the 
teachers  could  not  bear  to  call  the  pupils  from  private  com- 
munion with  God. 

The  mission  met  that  afternoon  in  the  seminary  and  spent 
the  time  mostly  in  prayer.  A  very  deep  and  silent  work 
followed,  noted  for  humble  penitence  and  simple  dependence 
on  the  Saviour.  Most  of  those  twenty-three  began  to  hope 
in  the  mercy  of  God  through  Christ. 

It  did  good  to  the  Nestorians  to  find  three  children  of 
missionaries  among  the  converts,  for  when  they  saw  them 
also  come  as  lost  sinners  to  Christ,  they  realized  as  never 
before  that  the  children  of  believers  also  must  be  born  again. 
The  English  embassador  passed  through  the  city  at  this 
time,  and  though  he  and  his  suite  visited  the  Seminary,  not 
only  did  the  pupils  do  credit  to  the  school  in  their  examina- 
tions, but  their  relish  for  spiritual  things  was  not  impaired 
by  the  episode,  which  in  the  East  would  ordinarily  have 
crowded  out  all  other  thoughts. 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  45 

The  Seminary  was  again  blessed  in  1857,  and  in  each  of 
the  four  years  that  followed,  up  to  1862,  it  had  enjoyed 
twelve  revivals,  and  it  should  be  mentioned  to  the  praise  of 
divine  grace,  that  two-thirds  of  those  connected  with  it  have 
in  the  judgment  of  charity  been  created  anew  in  Christ 
Jesus. 


46  WOMAN  AND  THE  GOSPEL  IN  PERSIA 


CHAPTER  VII. 


FIRST  FRUITS. 

LET  us  now  turn  back  to  take  a  view  of  some  of  the 
converts  of  these  revivals. 
The  first  to  ask  the  way  to  heaven  and  to  enter  there,  was 
Sarah,  daughter  of  Priest  Eshoo,  of  Gawar.     Though  at  first, 
like  other  fathers,  he  regretted  her  coming  into  the  world, 
yet  her  strong  attachment  to  him  so  won   his  love,  that  in 
1835,   when   the  family  fled  from  the  destruction  of  their 
village  by  the  Kurds,   he  carried  her  on  his  back  as  the 
mother   carried  the   younger    sister.     They  stopped  for  a 
time   in  Degala,  and  subsisted  by  begging.     The    mental 
gifts  of  the  father,  however,  brought  him  into  notice,  and 
one   day    the    question    of    Mrs.    Grant,    "Have    you    any 
daughters  for  our  school?"  revived  a  half-forgotten   desire 
that  Sarah  might  learn  to  read,  and  in  1841,  when  she  was 
ten  years  old,  he  sent  her  to  the  seminary.     She  was  dark 
eyed  and  slender ;  also  in  feeble  health.     Yet  though  often 
a  great  sufferer,  she  applied  herself  so  diligently  that  she 
soon  became  the  best  scholar  in  the  school.     The  Bible  was 
the  principal  text  book,  and  she  was  their  walking  concord- 
ance.   Her  knowledge  of  the  scripture  teachings  was  even 
more  marked,  and  under  Mrs.  Harriet  Stoddard  she  learned 
to  sing  hymns  very  sweetly.     Still  she  was  without  Christ, 
and  her  health  caused  much  anxiety.      On  the  first  Monday 
of  1346,  she  said  to  Sanum,  who  she  knew  was  also  thought- 
ful,  "Sister,  we  ought  to  turn  to  God.     Shall  we  ever  find 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  47 

a  better  time  than  when  they  are  praying  for  us?"  Together 
they  devoted  the  day  to  seek  the  Lord,  as  we  have  seen  and 
from  that  time  she  never  turned  back.  As  soon  as  she  found 
peace  for  herself,  she  sought  to  lead  others  to  Christ.  "Weak 
as  she  was,  she  never  shrunk  from  labor.  She  spent  hours 
every  day  in  her  closet,  and  sacredly  used  all  her  time  for 
Christ.  She  had  much  to  do  with  the  conversion  of  the 
twenty  that  followed  after  her  to  the  Saviour  before  she  died, 
and  she  did  much  for  the  women  who  visited  the  Seminary. 
Miss  Fiske  never  knew  a  young  person  more  anxious  to  do 
good.  Both  pupils  and  visitors  loved  to  have  Sarah  tell  them 
the  way.  They  said  they  could  see  it  more  plainly  when  she 
told  them.  Her  teacher  often  remonstrated  with  her  for  her 
excessive  labors,  but  she  felt  that  she  must  be  about  her 
Father's  business  while  the  day  lasted.  Her  anxiety  for  her 
father  began  with  her  own  interest  in  salvation,  and  his 
feelings  were  soon  so  tender  that  he  could  not  speak  of  them 
without  tears.  Sarah  was  the  first  to  know  that  he  had 
found  peace,  and  his  first  word  with  her  on  spiritual  things 
was  telling  her  that  he  had  found  Christ.  He  was  not  pre- 
pared to  find  her  so  full  of  humble  and  holy  joy.  Next  day, 
when  urged  to  seek  the  salvation  of  his  family,  he  replied, 
"Sarah  knows  more  about  it  than  I  do."  Their  previous 
strong  attachment  was  now  a  mutual  love  in  the  Lord.  He 
never  felt  that  the  day  was  complete  if  his  heart  had  not 
been  lifted  up  by  her  prayers  as  well  as  his  own. 

Though  her  mother  scoffed  at  first,  soon  she  also  came  to 
Christ  with  a  younger  daughter.  Mr.  Stocking  called  Sarah 
the  best  theologian  among  the  Nestorians  and  often  said.  "If 
I  want  to  write  a  good  sermon,  I  first  talk  with  her,  and  then 
have  her  pray  for  me  while  I  write." 

In  March  it  was  seen  that  she  must  die,  still  she  had  a 


48  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

mission  to  fulfil,  and  her  Saviour  gave  her  grace  to  fulfil  it. 
In  Persia  victory  over  death  had  been  heard  of,  but,  till  then, 
never  witnessed,  and  Sarah  was  chosen  to  show  what  it  is  to 
fall  asleep  in  Jesus.  Perhaps  the  death-bed  of  no  one  was 
ever  watched  with  more  eager  interest.  "Will  Christ  come 
and  receive  us  to  himself  according  to  his  promise?''  was  a 
question  they  stood  ready  to  answer  according  as  He  mani- 
fested Himself  to  Sarah.  The  five  months  between  her  con- 
version and  her  death  were  very  precious  to  her  friends.  She 
sometimes  had  long  talks  with  Miss  Fiske  about  Heaven. 
She  seemed  to  look  in  on  its  glories,  only  when  she  thought 
of  the  perishing,  she  desired  to  labor  longer  for  them,  if  God 
willed.  Her  companions  could  not  bear  to  part  with 
her.  About  the  middle  of  May  it  was  felt  that  she  must  go 
to  her  family  who  lived  near.  It  was  a  beautiful  summer 
day.  When  morning  prayers  were  through,  her  teacher  told 
her,  and  she  replied  in  a  low  voice,  "I  would  like  to  be  alone 
a  little  before  I  go."  With  weary  step  she  sought  her  familiar 
closet,  but  it  was  occupied  and  she  spent  an  hour  in  another, 
and  then  was  ready  to  go.  She  went  supported  by  a 
schoolmate  on  either  side.  Stopping  in  the  court  she  turned 
to  take  a  last  look  of  the  dear  home  where  she  had  learned  of 
Jesus,  and  plucking  one  of  the  roses  by  her  side  passed  out. 

She  suffered  intensely  for  a  few  days.  She  was  not  even 
able  to  lie  down,  still  every  day  she  gathered  some  women 
about  her  to  tell  them  of  Jesus.  Her  teacher  often  found 
her  with  her  Bible  open,  and  several  round  her  bed,  to  whom 
she  was  explaining  it.  Her  school-mates  also  loved  to  go 
and  pray  with  her. 

One  Saturday  in  June  her  father  was  called  to  preach  in 
Tergawer,  twenty- five  miles  distant.  He  went  to  see  what 
Sarah  would  say.    She  said,  "  Go  father,  and  I  will  pray  for 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  19 

you."  Sabbath  morning  came  and  Sarah  was  almost  home. 
Miss  Fiske  once  more  committed  her  into  the  hands  of  a  "very 
present "  Saviour.  She  had  to  return  to  her  scholars,  first 
requesting  the  mother  to  send  for  her,  when  the  Master  came. 
In  the  afternoon,  in  a  paroxysm  of  suffering,  she  said  "  Call 
my  father."  They  reminded  her  where  he  was.  "Yes,  I  remem- 
ber, let  him  preach  Christ,  I  can  die  alone."  Then  she  said 
"Call  Miss  Fiske,"  and  her  sister  rose  to  go,  but  Sarah  remem- 
bered it  was  the  hour  for  prayer  meeting  and  beckoning  to 
her  said,  "  She  is  in  meeting  now,  don't  call  her."  Per- 
haps with  that  teacher  present,  she  had  not  so  clearly  dis- 
cerned the  Lord.  Her  sufferings  were  now  so  great,  she 
could  not  speak.  Then,  in  a  clear  voice,  she  said,  "Mother 
raise  me  that  I  may  commit  my  spirit,"  for  she  never  spoke 
to  Christ  save  on  her  knees.  She  forgot  that  good  word  of 
the  Lord,  "  I  will  have  mercy  and  not  sacrifice."  Christ  is 
not  pleased  when  we  add  to  the  measure  of  the  suffering  that 
He  sends,  and  still  one  feels  that  He  is  less  displeased  with 
our  mistakes  in  that  direction,  then  when  they  go  to  the 
opposite  extreme  of  self  indulgence.  Held  up  by  those 
strong  arms,  as  often  before,  she  said,  "  Lord  Jesus  receive 

"  and  there  she  stopped,  prayer  had  ended,  instead  of 

the  last  word  of  the  earthly  prayer  was  the  beginning  of  the 
heavenly  adoration.  While  she  was  speaking  Jesus 
answered.  The  teacher  had  just  sat  down  among  her  pupils 
when  the  message  came,  "Sarah  sleeps."  She  was  buried 
that  same  evening,  (June  13)  according  to  Eastern  cus- 
tom (Acts  V.  6  and  10).  The  whole  school  followed  her  to 
the  grave  which  was  near  that  of  Mrs.  Grant.  The  first 
fruit  of  the  school  lies  fitly  by  the  side  of  her  who  planted  that 
tree  in  the  garden  of  the  Lord.  Miss  Fiske  said,  "I  am  glad 
that   the  first  to  love   Christ  was  the   first  to  be   with  Him 


50  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

in  Heaven  and  still  love  to  think  of  her  as  waiting  for  those 
with  whom  she  prayed  on  earth."  Now  teacher  and  scholar 
are  together  before  the  throne  of  God  and  of  the  Lamb. 

The  case  of  Hannah  also  calls  for  grateful  mention.  She 
was  the  daughter  of  an  intelligent  and  well-to-do  Nestorian, 
who  brought  her  to  the  Seminary  in  1845.  Miss  Fiske 
objected  to  her  youth,  but  paternal  importunity  prevailed. 
As  soon  as  her  father  turned  to  leave,  she  began  to  scream, 
but  he  said  she  must  stay  and  "learn  wisdom."  The  teacher 
took  her  into  her  lap  to  soothe  her,  but  her  bleeding  hands 
bore  the  marks  of  the  nails  of  her  new  protege  for  many  days. 
She  learned  wisdom  very  slowly.  She  had  her  fits  of  rage 
so  often  that  she  was  sent  home  sometimes  for  weeks.  In 
the  winter  of  1850,  she  began  to  love  the  truth,  yet  still  she 
showed  so  much  self-will,  she  was  often  told  that  if  she  was 
indeed  a  christian,  God  would  subdue  that  will.  She  did  not 
see  it  and  thought  they  were  too  strict.  God  rectified  the 
evil  in  an  unusual  way.  The  premises  had  once  been  occu- 
pied by  an  Oriental  bath,  and  contained  deep  pits  that  had 
been  used  to  absorb  the  water.  One  evening  Miss  Fiske  had 
forbidden  the  pupils  to  do  certain  things.  They  assented 
and  went  out,  and  instantly  the  cry  rose  "Hannah  is  in  the 
well,"  they  led  the  teacher  to  the  place  saying  "  The  earth 
opened  and  swallowed  her  up."  The  covering  of  one  of  the 
pits  had  given  way  and  she  had  fallen  about  twenty  feet. 
Fortunately  "  there  was  no  water  in  the  pit,"  and  in  a  few 
days  she  was  well,  but  very  weak  and  gentle.  Her  own 
account  of  it  was,  that  when  the  rest  said  "We  will  obey  our 
teacher/'  she  stamped  her  foot  saying,  "I  did  right,  and 
will  do  it  again,"  and  while  the  words  were  on  her  lips  she 
sank  into  the  earth.  She  did  not  know  what  had  happened, 
but  felt  that  God  was  dealing  with   her,   and  lying  there 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  51 

bruised  and  helpless  made  a  solemn  vow  to  God.  "  Hence- 
forth thy  will,  not  mine."  From  that  time  she  was  a  pattern 
of  gentleness.  Her  father  saw  the  change  and  said  "  Han- 
nah knows  nothing  but  God's  will.  Should  she  die  I  would 
know  she  was  with  Christ,  she  is  so  like  Him."  The  school 
learned  of  her  to  be  Christ-like.  She  was  ready  to  suffer 
anything  for  the  sake  of  doing  good.  Her  father  said  to  her 
one  day,  "Badal  the  son  of  the  herdman  wants  you  to  go  to 

the  mountains  with  him,  and wants  you  here.     It  shall 

be  as  you  say."  She  chose  the  privations  of  the  mountain 
home  and  went  there  June  8,  1858.  She  was  happy  in  her 
self-denying  life  for  Jesus'  sake,  but  her  health  sank  under 
her  privations,  and  she  visited  her  old  home  hoping  to  be 
better,  but  instead  she  only  gave  another  happy  testimony  to 
the  blessedness  of  knowing  no  will  but  God's,  and  then 
went  home.  On  her  dying  bed  she  sent  word  to  Miss  Fiske 
in  America.  "  I  love  to  have  God  do  just  as  He  pleases.  I 
thank  you  for  all  your  love,  and  especially  for  showing  me 
my  Saviour."  She  died  December,  1860.  It  is  pleasant  to 
add  that  in  1861  her  brother  to  whom  her  inheritance  had 
fallen,  gave  it  all  to  carry  on  the  work  in  the  mountains  to 
which  she  had  devoted  her  life.* 

Let  us  turn  from  these  to  a  very  different  character,  also 
a  fruit  of  this  same  tree.  In  the  autumn  of  1845,  Deacon 
Guwergis  (George)  of  Tergawer,  brought  his  oldest  daugh- 
ter, then  twelve  years  of  age,  to  the  Seminary.  He  was 
notoriously  and  even  defiantly  dissolute,  and  Miss  Fiske 
shrank  from  receiving  one  from  such  a  family  into  her  flock . 
Yet  as,  like  her  Master,  she  was  sent  not  to  the  righteous, 
but  to  the  lost,  she  took  her  in.  Still  even  then,  his  greed 
was  so  shameless,  that  she  was  glad  when  he  was  gone.  He 
even  asked  her  to  dress  his  daughter  in  a  new  suit  of  clothes, 
*Page  89. 


52  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

that  he  might  carry  home  the  garments  she  had  on,  but  this 
she  would  not  do.  She  hoped  that  the  winter  snows  would 
protect  her  from  his  dreaded  presence.  In  February  he 
came  when  many  were  weeping  over  their  sins,  wearing  his 
Kurdish  dagger  and  ammunition  belt,  and  carrying  his  gun, 
and  she  felt  that  a  wolf  had  indeed  entered  the  fold.  He 
mocked  their  religious  feelings,  and  set  himself  like  the 
Great  Adversary  to  hinder  the  work  of  the  Spirit.  She  tried 
to  parry  his  attacks,  but  she  did  not  need  to  do  it.  Her  pupils 
were  too  deeply  convicted  of  sin  to  notice  him.  His  own 
daughter  at  length  begged  him  to  go  with  her.  "Don't  you 
think  that  I  also  can  pray  ?"  and  he  repeated  over  his  Syriac 
form  as  a  wizard  mutters  his  incantation.  His  child  then  as 
one  newly  awakened  to  her  own  guilt  and  the  glory  of  the 
power  of  Christ  to  save,  implored  mercy  for  herself  and  for 
him.  As  she  prayed  for  mercy  on  him  as  a  sinner,  he  doub- 
led up  his  fist  to  strike  her,  but  as  he  said  afterward,  "God 
held  me  back." 

The  native  teacher,  Murad  Khan,  then  took  him  to  his 
own  room  and  labored  with  him  till  late  at  night.  Sabbath 
found  him  not  only  unimpressed  but  even  more  aggressive 
in  his  opposition.  At  noon  Miss  Fiske  went  to  his  room. 
Ho  occupied  the  only  chair,  and  did  not  rise,  so  she  stood 
and  tried  to  talk,  but  she  might  as  well  have  talked  to  the 
tempest.  She  then  took  his  hand  and  said,  "Deacon  Guwergis 
I  see  you  will  not  let  me  speak,  and  I  promise  you  I  will 
never  again  attempt  it,  unless  you  wish  it,  on  this  condition ; 
that  when  we  stand  together  in  the  great  day  before  God, 
you  will  bear  witness  that  on  this  22d  day  of  February, 
1846,  you  were  faithfully  warned  of  your  danger."  He  did 
not  answer,  but  in  a  subdued  voice  said,  "Let  me  pray." 
The  hand  was  withdrawn  and  he    went  into  the  next  room, 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  53 

whence  soon  issued  a  low  sound,  she  could  hardly  yet 
believe  was  prayer.  The  bell  rung  and  she  sent  her  ciiarge 
alone  to  church,  while  she  staid  to  watch  the  man  whom  she 
feared  was  only  plotting  to  plunder  the  premises  in  their 
absence.  A  voice  seemed  at  length  to  say,  "What  dost  thou 
here  Elijah?"  And  she  took  her  place  with  the  rest,  when 
the  door  opened,  and  he  too  entered,  but  how  changed.  His 
arms  were  laid  aside.  The  folds  of  his  large  Kurdish  tur- 
ban hung  down  over  his  face,  and  the  big  tears  fell  silently 
through  his  raised  hands.  Sinking  into  the  nearest  seat,  his 
head  rested  on  the  desk.  After  the  benediction  Mr.  Stock- 
ing took  him  to  his  study,  and  there  in  anguish  the  late 
blasphemer  cried  out,  "O  my  sins: — they  are  higher  than  the 
mountains  of  Jeloo."  "But,"  said  Mr.  Stocking,  "if  the  fires 
of  hell  were  put  out  would  you  be  troubled?"  The  strong 
man  bowed  down  in  his  agony,  crying,  "Even  if  there  was 
no  hell,  I  could  not  bear  this  load  of  sin."  That  night  he 
could  not  sleep.  In  the  morning  Miss  Fiske  begged  Mr. 
Stoddard  to  see  him,  and  soon  he  came  back  to  tell  her  that 
the  dreaded  Guwergis  was  sitting  at  the  feet  of  Jesus.  "My 
great  sins,"  and  "my  great  Saviour"  was  all  he  could  say. 
He  was  gentle  as  a  lamb  and  humble,  and  before  noon  left 
for  home,  saying,  "I  must  tell  my  people  of  sin  and  of 
Jesus."  Nothing  was  heard  from  him  for  two  weeks  when 
Priest  Eshoo  found  him  telling  his  neighbors  "of  sin  and 
of  Jesus."  He  had  begun  family  prayer,  and  at  that 
moment  was  surrounded  by  a  number  weeping  for  their  sins. 
So  changed  was  he,  and  his  words  so  earnest,  that  some 
thought  him  insane,  but  his  meekness  under  insult  amazed 
them,  and  gave  many  their  first  idea  of  vital  piety.  Till 
then,  religion  to  them  consisted  in  the  repetition  of  forms,  or 
in  fasting,  but  the  transformation  of  character  by  the  Spirit 


54  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

of  God  was  to  them  a  new  revelation.  He  brought  his 
family  to  the  city  and  soon  came  to  see  Miss  Fiske.  As 
he  opened  the  door,  she  stood  on  the  opposite  side  of  the 
room,  but  the  tears  stood  in  his  eyes  as  he  reached  out  his 
hand,  sayiDg  "I  know  you  did  not  believe  me,  but  you  will 
love  me,  will  you  not?"  and  she  wondered  at  her  lack  of 
faith.  Two  of  his  brothers  also  sought  the  Saviour,  and  his 
own  growth  in  grace  surprised  all  that  knew  him.  When  his 
daughter  came  back  March  30th,  an  uncle  came  with  her 
rejoicing  in  Christ.  Mr.  Stocking  asked  how  he  had  been 
led  into  the  kingdom  and  learned  that  he  had  promised  his 
brother  Guwergis  to  spend  the  Sabbath  with  one  of  the  native 
teachers  of  the  Seminary,  who  prayed  with  him  till  he  threw 
away  his  dagger  as  something  for  which  he  had  no  more  use. 
The  native  helpers  felt  that  he  outstripped  them  in  the  heav- 
enly race.  In  April  as  many  as  nine  persons  in  Hakkie,  the 
village  of  Deacon  Guwergis,  five  of  them  members  of  his  own 
family,  gave  evidence  of  true  piety,  and  the  whole  village  lis- 
tened to  his  preaching.  He  always  loved  the  Seminary  as 
his  spiritual  birth  place.  Once  on  rising  from  his  knees  he 
exclaimed,  "God  forgive  me,  I  forgot  to  pray  for  the  school," 
and  so  knelt  down  again,  and  it  was  done  in  such  simplicity 
and  sincerity  that  it  did  not  call  forth  even  a  smile  from 
those  that  heard  it. 

After  his  conversion,  the  deacon  devoted  himself  to  labors 
in  the  mountains.  One  might  always  see  a  tear  and  a 
smile  on  his  face,  as  he  spoke  of  sin  and  Jesus.  He  tra- 
versed the  region  many  times  on  foot,  with  his  Testament 
and  hymn  book  in  his  shepherd's  scrip.  At  the  foot  of  the 
cliffs  he  would  sing  "Bock  of  Ages,"  and  at  the  mountain 
springs  "There  is  a  fountain  filled  with  blood."  He  warned 
every  man  night  and  day  with  tears  that  in  Jesus  was  their 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  55 

only  hope.  He  died,  March  12,  1856,  and,  as  his  mind 
wandered,  spoke  continually  of  "free  grace."  These  were 
almost  his  last  words.  The  daughter  who  prayed  with  him 
that  first  Saturday  was  with  him  then,  and  her  prayer  the 
last  earthly  sound  he  heard. 

It  may  seem  strange  that  one  so  notorious  for  wickedness 
should  be  allowed  to  enter  the  Seminary,  but  Oriental  ideas 
of  hospitality  are  very  decided  and  to  do  good  to  a  people, 
they  must  feel  that  one  is  their  friend.  No  protection  from 
government  can  take  the  place  of  their  loving  confi- 
dence, and  while  help  was  at  hand  to  repel  violence  if  needed, 
the  highest  usefulness  required  that  patient  love  should 
have  its  perfect  work. 

Another  instance  of  the  usefulness  of  the  Seminary 
among  the  relatives  of  the  pupils  must  here  be  mentioned. 
March  2,  1846,  a  father  called  to  ask  if  his  daughter  was 
among  the  converts.  Surprised  at  such  a  question  from  a 
drunkard,  he  told  the  story  of  his  own  conversion,  and  his 
prayers  showed  him  no  stranger  at  the  mercy  seat.  The 
daughter  had  given  more  trouble  than  any  in  school,  and 
several  times  had  almost  been  sent  away,  but  now  father 
and  daughter  spent  the  evening  together  in  prayer,  and  a 
few  days  later  the  mother  came  and  staid  till  she  also  came 
to  Christ.  She  was  a  sister  of  Priest  Abraham,  and  had  been 
so  clamorous  and  profane  in  her  opposition,  that  for  years 
her  good  brother  had  dreaded  to  meet  her,  but  now  instead 
of  her  blasphemy,  he  heard  her  singing  the  praise  of  his 
and  her  Redeemer. 


56  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 


CHAPTEK  VIII. 


DARK  DAYS. 


THIS  mission  has  encountered  less  opposition  than 
others,  but  it  has  not  been  free  from  trial.  June  19th, 
1844,  the  brothers  of  Mar  Shimon  issued  this  order  :  "Be  it 
known  to  you  all,  ye  readers  at  Seir,  that  if  ye  come  not  to 
us  to-morrow  we  will  excommunicate  you  from  our  most  holy 
church.  Your  finger  nails  shall  be  torn  out.  We  will  hunt 
you  from  village  to  village,  and  kill  you  if  we  can."  Miss 
Fiske  was  spending  the  summer  there  with  the  Seminary, 
and  it  was  deemed  best  to  send  the  pupils  home.  When  told 
this  they  wept  aloud,  and  their  teachers  wept  with  them. 
The  girls  could  hardly  tear  themselves  away,  and  when  they 
did  the  lament  arose  :  "We  shall  never  hear  the  Word  of 
God  again  !"  Their  teacher  gave  them  up  to  Christ,  trust- 
ing that  He  would  bring  them  back,  and  others  with  them. 
A  German  Jew  said,  in  his  broken  English:  "In  other  lands 
I  have  seen  much  bad  to  missionaries,  but  nothing  bad  like 
this,  to  take  leedle  cheeldren  from  words  of  Jesus  Christ." 
Deacon  Isaac,  a  brother  of  Mar  Shimon  was  ashamed  of  it. 
Eight  years  after  he  asked  leave  to  speak  to  the  school, 
and  said  :  "Do  all  you  can  to  help  your  teachers,  for  I  once 
troubled  them  and  it  has  made  my  life  bitter  ever  since,  "and 
the  good  man  broke  down.  Then  added  :  "I  have  vowed  to 
God  to  help  Miss  Fiske  to  the  utmost  of  my  power  as 
long  as  I  live,"  and  all  who  knew  him  know  that  he  kept  his 
word.     When  he  was  first  thoughtful,  (1849),  he  heard  that 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  57 

a  pupil  was  in  the  habit  of  praying  for  him,  he  insisted  on 
her  praying  with  him,  and  though  he  had  rare  force  of  char- 
acter, and  Sarah  of  Tiary  was  more  noted  for  devotion  than 
for  mental  ability,  yet  he  learned  from  her  in  a  child-like 
spirit;  another  fulfillment  of  the  Word  :  "A  little  child  shall 
lead  them."  He  has  been  occasionally  a  most  acceptable 
teacher  in  the  Seminary.  "When  Miss  Fiske  left,  in  1858, 
he  promised  her  to  do  all  in  his  power  for  her  sex  till  she 
came  back,  and  next  Sabbath  found  him  teaching  a  class  of 
women.  With  us,  Governors  sometimes  teach  in  the  Sab- 
bath School,  but  in  Persia  it  is  a  very  different  thing  for  a 
brother  of  the  Patriarch  to  teach  a  class  of  women.  Along 
with  unfeigned  piety  he  had  more  true  refinement  than  most 
of  his  countrymen,  and  few  showed  kindness  with  such  deli- 
cacy. 

When  the  infant  daughter  of  Priest  Eshoo — named  Sarah, 
after  her  sainted  sister, — lay  dying,  Mar  Shimon  forbade  her 
burial  in  the  cemetery.  He  had  a  mob  all  ready  to  carry 
out  his  will,  but  she  lingered  on  and  disappointed  him  that 
day.  Next  day  she  died,  and  the  Patriarch  had  free  course. 
A  pious  carpenter,  however,  defied  his  anathema,  and  made 
her  coffin.  The  mission  appealed  to  a  former  Governor,  but 
Mar  Shimon  paid  no  attention  to  his  messages.  Miss  Fiske 
wrote  :  "In  our  trouble  we  love  to  look  up  at  the  dear  child 
sweetly  resting  with  her  Saviour.  May  the  Sabbath  bring  us 
rest."  But  it  found  them  still  in  deep  waters.  The  Gov- 
ernor sent  to  demand  the  digging  of  a  grave,  but  the  mob 
would  not  allow  it.  It  was  suggested  that  a  promise  from 
the  Priest,  not  to  preach  any  more,  would  bring  relief. 
''Never  !"  was  the  answer  :  "Let  my  dead  lie  unburied.  I 
will  not  go  back  from  serving  Christ  !"  The  Governor  ad- 
vised to  bury  in  one  of  the  villages.     So  in  the  chapel  they 


58  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

listened  to  a  sermon  from  the  words  "He  must  through  much 
tribulation  enter  the  Kingdom  of  God."  Then  bearing  the 
little  coffin  and  singing  the  46th  Psalm  they  passed  close  by 
the  door  of  the  Patriarch  and  out  of  the  city  gate  to  the 
green  hill-side,  at  Seir,  where  they  laid  the  little  one  to  rest. 
The  Patriarch  now  commanded  to  break  up  the  schools,  and 
forbade  preaching  in  the  churches.  He  excommunicated  Mar 
Tohanan  and  made  common  cause  with  the  French  Lazarists. 
Deacon  Guwergis  boldly  encountered  him  in  his  own  house, 
and  avowed  his  purpose  to  go  on  preaching  till  he  died. 
"See,"  said  Mar  Shimon,  "how  his  face  shines.  If  he  is  so 
bold  before  us  what  will  he  be  in  the  mountains?"  Did  he 
think  of  Stephen  ? 

Even  in  the  Seminary  the  pupils  were  not  safe  on  August 
25th  a  message  came  that  the  brother  of  one  was  dying  and 
wanted  to  see  her.  She  was  willing  to  go,  but  Miss  Fiske 
learned  that  the  brother  was  well,  and  that  the  messenger  had 
come  from  Mar  Shimon's  house,  who  had  charged  him  to 
hide  his  purpose  from  that  Satan,  Miss  Fiske,  and  if  need  be, 
take  the  girl  by  force.  But  the  teacher  knew  how  to  guard 
her  fold.  Three  days  later,  the  schoolmaster  in  Charbash 
fled,  wounded,  from  the  servants  of  Mar  Shimon,  to  the 
mission,  and  his  brother  followed  him,  having  escaped  from 
similar  violence. 

Mar  Shimon  now  made  common  cause  with  the  Persian 
oppressors  of  his  people.  Dawood  Khan  had  been  appointed 
their  protector,  and  Mar  Shimon,  by  promising  his  aid  to 
Persian  efforts  against  the  Khan,  secured  their  co-operation 
against  the  mission. 

Tahya  Khan,  Governor  of  the  Province,  now  aided  Mar 
Shimon  to  the  utmost,  and  as  he  was  brother-in-law  to  the 
Shah,  he  had  great  power  for  evil.     But  in  September  the 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  59 

Shah  died,  and  the  power  of  Tahya  Khan  perished  with 
his  master.  Mar  Shimon  also  retired  into  Turkey  and  his 
servants  were  put  under  bonds  to  keep  the  peace. 

A  few  years  later  Asker  Khan  undertook  to  wear  out  the 
saints  of  the  Most  High.     He  caused  native  helpers  to  be 
beaten  and  fiued,  and  then  denied  all  redress.     Encouraged 
by  the  Prime  Minister,  he  defied  all  interference.     At  one 
time  he  issued  an  order  that  no  school  should  be  opened 
without  his  sanction,  and  that  all  teachers  should  report  to 
him.     His  attitude  towards   the    Seminary  appears  in  the 
order  "Allow  no  girls  in  your  schools;  they  are  for  boys 
only."     But  there  was  a  power    that  said  to  this  flood  of 
wrath,  also,  "Hitherto  shalt  thou  come,  and  no  further;  and 
here  shall  thy  proud  waves  be  stayed,"  for  Asker  Khan  fell 
under  Kurdish  daggers,  and  the  billows  were  quiet.     Not, 
however,  before  much  evil  had  been  wrought.   Among  others, 
Sanum,  the  wife  of  Joseph,  suffered  in  the  poisoning  of  her 
children,  by  a  neighbor;  but,  though  arsenic  was  found  in 
the  food,  though  a  portion  of  it  caused  convulsions  and  death 
to  the  animal  that  ate  it,  though  no  one  else  had  access  to 
it,  and  a  Jewess  testified  that  the  guilty  party  had  recently 
applied  to  her  husband  for  arsenic,  Asker  Khan  not  only  re- 
fused to  investigate   but  insulted  Joseph,     beat  his    aged 
father,  and  told  the  villagers  to  shoot  Joseph  if  he  came 
again  to  the  village. 

A  royal  order  was  procured  commanding  investigation, 
but  the  criminals  were  only  detained  for  a  few  days,  and  as 
they  would  not  confess,  Asker  Kahn  proposed  that  the  mis- 
sion should  intercede  for  their  release,  and  when  they  de- 
clined to  do  so,  declared  that  had  he  known  that  beforehand, 
he  would  not  have  touched  the  case,  and  so  dismissed  it. 


60  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 


CHAPTER  IX. 


PRAYERFULNESS  OF  NESTORIAN  CONVERTS. 

THIS  has  been  so  marked  as  to  call  for  special  notice. 
In  1846  the  prayers  in  the  Boys'  Seminary  were  very 
remarkable.  Some  spent  several  hours  a  day  in  prayer,  and 
their  language  was  both  intense  and  scriptural.  At  one 
time  they  beg  that  the  dog  may  have  a  crumb  from  the  chil- 
dren's table,  again  with  the  publican  they  smite  upon  their 
breasts.  Now  in  the  far  country  they  cry  for  the  bread  of 
their  Father's  house,  and  again  sinking  in  the  waves,  they 
cry,  "  Lord  save,  we  perish,"  or  they  desire  to  build  on  the 
rock  of  ages  though  tempests  roar  and  torrents  rage  around 
them. 

Mr.  Stoddard  once  saw  three  men  riding  in  the  road,  their 
horses  went  at  random,  and  their  heads  were  bare  in  the 
cold  March  wind.  He  took  them  at  first  for  dervishes,  but 
on  coming  nearer  heard  the  voice  of  prayer.  The  eyes  of 
all  were  closed,  and  when  one  stopped,  the  next  went  on. 
He  left  them  undisturbed.  He  once  heard  an  old  man 
praying  in  the  church  by  himself  in  a  low  tone  thus:  "Our 
Father  in  Heaven — Always  going  after  Satan — O!  Lord 
Jesus  Christ — Hallelujah — Forever  and  ever  Amen."  The 
prayer  was  very  broken,  but  comprehensive.  He  came  to 
God  as  his  father.  He  confessed  his  sin.  He  cried  to 
Christ  as  his  only  helper.  He  praised  God  for  His  mercy 
and  then  closed  in  the  usual  form. 

Mar  Ogin  of  Ishtazin  when  in  great  pain,  some  times  used 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  61 

words  like  these :  "0  Lord  Jesus,  Thou  art  the  King  of 
glory,  King  of  Kings,  and  Lord  of  Lords.  Thou  art  great 
and  holy,  and  merciful.  I  am  a  sinner,  condemned,  my  face 
is  black,  my  bones  are  rotten.  O  Lord  Jesus,  have  mercy 
upon  me,  poor  and  blind,  and  naked  and  miserable.  0  Lord 
Jesus  Christ,  I  am  vile,  I  am  lost,  but  do  thou  remember 
me." 

In  their  longing  for  Christ  they  would  say,  "  Blessed  Sav- 
iour we  will  cling  to  the  skirts  of  thy  garments,  and  hope  for 
mercy  till  our  hands  are  cut  off."  A  common  petition  was, 
"  O  Lord  never  leave  us  to  deny  Thee,  even  the  blood  of  our 
necks,"  most  expressive  words  in  a  land  where  so  many  crim- 
inals are  beheaded.  In  one  village  where  they  brought  their 
offering  every  Sabbath,  some  poor  women  who  used  to  bring 
eggs,  offered  this  prayer:  "O  Lord  our  hens  are  not  lay- 
ing, please  show  us  some  other  way  by  which  we  can  earn 
our  penny."  One  having  occasion  to  pass  through  the  Semi- 
nary, heard  as  follows:  "  We  hang  over  a  lake  of  fire  with 
a  heavy  burden  on  us,  by  a  single  hair,  and  that  almost 
broken.  Again  we  are  in  a  ship  burned  almost  down  to  the 
water,  the  flames  are  just  seizing  on  us.  O  God,  have 
mercy!  O  Lamb  of  God  have  mercy  on  us." 

Is  it  strange  that  missionaries  thought  it  a  privilege  to 
pray  in  Syriac  when  they  had  such  fervent  spirits  with  whom 
to  pray? 

The  last  communion  service  before  Miss  Fiske  left  Per- 
sia, occurred  in  May,  1858,  one  of  the  finest  of  the  charming 
days  in  Oroomiah  at  that  season.  Mr.  Stoddard  had  entered 
into  rest,  and  his  widow  with  Dr.  Perkins  and  family  and 
Miss  Fiske  were  to  sit  down  with  the  Nestorian  converts  at 
the  table  of  the  Lord,  for  the  last  time  on  earth.  All  who 
had  been  connected  with  the  Seminary  were  to  lodge  there? 


62  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

so  as  to  gather  together  the  household  once  more  in  the  old 
home.  As  yet  none  knew  that  she  was  going,  for  she  would 
have  nothing  turn  away  their  thoughts  from  Christ.  As 
many  as  sixty  or  seventy  were  present.  When  all  had  gath- 
ered in  the  school-room  she  asked  the  Master  to  preside  over 
the  meeting,  and  gave  the  words  "Looking  unto  Jesus"  as  the 
key-note  of  the  occasion.  All  felt  that  they  sat  together  in 
heavenly  places  in  Christ  Jesus,  and  their  eyes  were  opened 
to  the  fullness  of  his  words,  "There  am  I  in  the  midst  of  you." 
They  were  invited  to  speak  freely  of  their  joys  and  sorrows, 
that  together  they  might  lay  them  all  on  their  burden  bearer. 
The  first  to  speak  was  Hanee,  one  of  the  two  brought  by  Mar 
Yohanan  at  the  beginning.  She  had  just  buried  her  only  child, 
and  holding  her  arms  as  though  the  little  one  still  rested  on 
them,  she  said  :  "Sisters,  at  our  last  communion  you  saw  my 
little  babe  in  these  arms.  It  is  nbt  here  now.  I  have  laid  it 
into  the  arms  of  Jesus,  and  come  to  tell  you  of  a  sweet  as  well 
as  a  bitter  in  affliction.  When  the  rod  is  sent,  let  us  not  only 
kiss,  but  press  it  to  our  lips.  When  I  stood  by  that  little 
open  grave  I  said  :  The  time  I  have  given  to  my  babe  I  will 
give  to  souls,  and  I  try  to  do  it;  pray  for  me."  (After  the 
death  of  her  child  she  used  to  gather  the  women  in  the  room 
where  it  died,  and  talk  and  pray  with  them. )  When  she 
ceased  all  were  in  tears.  The  leader  said:  "Who  will  pray! " 
and  Sanum,  whose  children  were  poisoned,  led  in  prayer,  as 
few  could  pray  for  childless  mothers.  There  was  perfect 
stillness  during  the  prayer,  save  as  the  sweet  voice  of  her 
own  babe  sometimes  added  pathos  to  it.  A  short  pause 
followed,  and  to  the  surprise  of  all,  the  voice  of  Nazloo 
was  heard  in  another  part  of  the  room, — for  they  had  sup- 
posed her  on  her  death-bed:  "Sisters  I  have  come  back  from 
the  brink  of  the  grave !     May  I  tell  you  that  it  is  very  differ- 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  63 

ent  being  a  christian  in  this  pleasant  school  room,  and 
being  a  christian  there.  Are  you  sure  that  you  are  on  the 
rock  Christ  Jesus  ?"  One  of  the  early  pupils  who  had  come 
many  miles  that  day,  said :  "I  could  think  but  one  thought  all 
the  way.  'Freely,  ye  have  received;  freely  give.'  We  have 
certainly  received  freely.  How  much  have  we  given.  Can 
we  not  do  something  for  souls?"  They  were  then  asked  if 
they  were  ready  to  search  for  them  and  lead  them  to  Christ. 
Many  pledged  themselves  to  the  work,  and  to  bring  the  names 
of  those  labored  with,  to  the  next  communion,  that  all  might 
pray. for  them;  and  the  first  letter  Miss  Fiske  opened  in  Bos- 
ton contained  the  names  of  those  with  whom  each  had  prayed 
and  labored.  As  many  as  twelve  spoke  a  few  words,  and 
more  than  that  number  led  in  prayer  during  the  two  hours 
they  were  together.  After  dinner,  class  prayer  meetings 
were  held,  and  the  voice  of  prayer  arose  in  nearly  every 
room.  The  chapel  bell  was  unnoticed,  and  each  company 
had  to  be  summoned  separately  to  church.  There  Miss 
Fiske  led  each  to  a  seat,  that  they  might  be  together,  and 
seated  herself  behind  them.  She  counted  ninety-three 
sisters  in  Christ  before  her,  and  recalled  the  time  when  she 
had  not  one  among  them  all.  No  wonder  she  inwardly  ex- 
claimed :  "What  hath  God  wrought  !"  There  was  only  one 
among  the  ninety-three  with  whom  she  had  not  prayed,  and 
that  evening,  as  she  was  devising  how  to  bring  it  about,  the 
Lord  sent  her  unexpectedly  to  her  room,  and  they  also  bowed 
together  in  prayer.  Thirty-nine  converts,  six  of  them  from 
the  Seminary,  were  added  that  day  to  the  communicants. 

The  day  Miss  Fiske  left  Oroomiah,  many  of  her  pupils 
met  to  bid  her  good-bye.  They  asked  :  "Could  we  not  have 
one  more  prayer  meeting  before  you  go  ?"  She  said  she 
could  not  lead  their  devotions  then.      "You  need  not,"  was 


64  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

the  answer,  "we  will  carry  you  to-day."  Seventy  were  soon 
in  her  room,  which  they  called  "The  Bethel."  "Blest  be  the 
tie  that  binds,"  was  sung,  and  six  prayers  were  offered.  Esli 
asked,  that  when  Elijah  went  up  they  might  all  see  the 
chariot  and  catch  the  falling  mantle,  and  not  sit  down  to  weep, 
but  smite  Jordan,  and  passing  over,  go  to  work.  She  then 
reminded  Christ  of  his  promise  not  to  leave  them  orphans, 
(John,  14:8),  and  begged  him  not  only  to  come,  but  to 
abide  with  them  when  their  teacher  was  gone.  She  asked 
that  in  their  long  land  journey  the  sun  might  not  smite  the 
missionaries,  but  that  he  would  spread  a  table  for  them  in 
the  wilderness,  and  give  his  angels  charge  to  keep  them  in 
their  going  over  the  precipitous  roads.  That  when  they 
passed  through  the  rivers,  the  waters  might  not  overflow 
them.  That  the  Angel  of  the  Lord  might  ever  encamp 
round  their  tents;  that  on  the  fire-ship,  (steamers  from  Tre- 
bizond  to  Constantinople,  and  thence  to  Smyrna),  the  flame 
might  not  kindle  upon  them,  and  when  on  the  winged  ship, 
that  He  would  keep  them  in  the  hollow  of  His  hand,  and 
bring  them  to  their  desired  haven.  She  then  asked  that  the 
aged  mother  of  their  teacher  might  be  spared  to  fold  her 
daughter  in  her  arms  before  she  departed  in  peace.  Here 
she  paused,  and  then  added  in  a  more  tender  tone  :  "May  her 
dust  not  mingle  with  her  father's  dust,  but  may  she  come 
back  to  us,  till  her  dust  shall  mingle  with  her  children's 
dust,  and  with  them  go  up  to  meet  the  Lord." 

One,  who  before  conversion  was  very  obstinate  and  rude, 
in  writing  to  Miss  Fiske  after  her  return,  said  :  "I  remem- 
ber how  you  used  to  put  your  arms  round  me  and  tell  me  ■ 
how  Christ  died,  not  for  friends,  but  for  enemies,  like  me. 
I  did  not  understand  it  then,  but  now,  I  cannot  sufficiently 
express   my  gratitude.     I  know  you  are  happy  with  your 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  65 

mother,  though  your  heart  is  here,  and  she  is  happy  in  the 
sight  of  your  face ;  yet  these  earthly  meetings  are  soon  over, 
but  that  meeting  with  the  risen  Lamb,  and  with  God,  our 
Father,  will  be  more  blessed  and  unending.  If  separations, 
too,  are  so  trying  now,  what  must  be  those  of  the  last  day  ? 
May  I  not  be  separated  from  you  then.  We  miss  you  much, 
but  the  Teacher  who  is  better  than  all  has  taught  us  this 
winter.  The  Lord  Jesus  has  watered  us  with  heavenly  rain. 
We  waited  for  the  promise  of  the  Father,  and  now,  when  we 
retire  from  the  school-room,  in  many  parts  of  the  building 
two  girls  are  found  praying  together.  I  have  also  selected 
two  women  to  pray  for,  and  some  of  the  women  of  our  village 
sit  at  the  feet  of  Jesus." 

In  1846  two  pupils  spent  a  night  alternately  praying  for 
their  brothers.  They  felt  ''We  will  not  let  thee  go  except 
thou  bless  us."  True,  the  missionaries  insisted  on  regular 
hours  of  sleep.  Yet  one  writes :  "Sometimes  I  have  gone 
to  their  cold  closets  to  induce  them  to  stop,  but  the  fervor  of 
their  prayers  has  oftener  driven  me  to  mine.''  There 
were  but  few  closets,  and  often  three  or  four  might  be 
seen  waiting  their  turn.  If  they  only  had  some  of  those  at 
home  that  are  seldom  entered  !  The  Bible  of  one  was  found 
open  at  the  51st  Psalm,  and  no  part  of  the  large  page  was 
free  from  the  marks  of  tears. 

A  poor  woman  came  one  day  weeping  for  her  sins,  and 
sat  down  on  the  floor.  The  teacher  was  soon  at  her  side, 
pointing  her  to  Christ.  She  prayed  with  her,  and  asked 
her  to  pray.  ''But  I  don't  know  your  prayers."  "Don't  try 
to  pray  like  anybody  else,  but  just  tell  God  how  you  feel, 
and  what  you  want — "  "May  I  say  to  God  just  what  is  in  my 
heart?"  When  assured  that  she  might,  she  fell  on  her  face, 
saying  between  her  sobs,   "O,  God,  I  am  not  fit  even  to  be 


66  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

an  old  broom  to  sweep  with."  This  was  the  most  worthless 
thing  the  poor  woman  could  think  of,  and  she  soon  learned 
that  His  grace  is  sufficient  for  us. 

A  good  man  brought  his  wife  to  spend  a  few  days  in  the 
Seminary.  Then  he  came  again  to  get  her,  and  while  he 
was  talking  with  Miss  Fiske,  she  was  passing  through  the 
room  without  seeing  him.  But  he  saw  her,  and  reached  out 
his  hand.  She  put  her  hand  in  his,  and  when  he  asked, 
"Is  Christ  become  beautiful  ?"  answered,  looking  up  in  his 
face,  with  a  very  gentle  "I  think  so,"  and  then  they  went 
into  the  teacher's  room  to  pray  together. 

In  1846,  after  a  pleasant  evening  in  Geog  Tapa,  among 
enquirers,  Hanee  came  and  asked  Miss  Fiske,  "Would  you 
like  to  be  alone?"  It  was  the  first  time  a  Nestorian  had 
asked  her  that  question,  and  it  thrilled  her  heart  like  the 
first  voice  of  a  native  woman  that  she  heard  in  prayer.  To 
use  her  own  words:  "I  followed  the  dear  child  to  the  best 
closet  she  could  give  me — a  manger  in  which  she  had  spread 
fresh  hay,  saying,  as  she  turned  to  go,  'stay  just  as  long  as 
you  like.'  It  was  not  her  fault  if  I  did  not  there  meet 
Him,  once  laid  in  a  manger  for  us." 

At  first  Miss  Fiske  prayed  alone  for  her  school,  but  before 
she  left  Persia,  two-thirds  of  her  pupils  had  relatives  who 
prayed  for  their  salvation.  One  morning  in  1856,  a  mother 
walked  three  miles  through  the  snow  to  ask  if  there  was 
any  special  religious  interest  in  the  school.  "Why  do  you 
ask?"  replied  Miss  Fiske.  "I  have  been  thinking  of  you 
continually  for  two  or  three  days,  and  last  night  I  dreamed 
that  God  was  visiting  you  by  his  Holy  Spirit,  so  when  I 
woke,  I  rose  and  baked,  and  hurried  away.  I  was  so 
anxious  about  my  daughter;  can  I  see  her?"  When  she 
was  told  that  her  daughter  was   among  the  enquirers  the 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  67 

night  before,  she  sank  down  where  she  stood,  weeping  for 
joy.  The  heart  of  the  teacher  grew  strong,  feeling  that  the 
mothers  were  praying  with  her.  This  one  went  to  another 
room  to  see  her  daughter,  and  a  missionary  could  not  restrain 
his  tears  as  he  listened  to  her  earnest  prayer,  saying: 
"This  is  more  to  me  than  anything  I  have  seen  in  Persia." 
A  father  once  wrote:  "Yesterday  I  invited  some  friends  to 
my  house,  and  we  prayed  for  the  school,  and  while  praying 
for  you,  we  felt  our  own  sins  very  much,  and  cried  to  God 
to  save  us  from  their  power."  Nor  were  the  pupils  lacking 
in  interest  for  their  friends  who  were  out  of  Christ.  During 
the  summer  vacation  in  1850  Hanee,  who  used  to  spend 
several  hours  a  day  praying  for  her  mother,  so  pressed  her 
to  come  to  Christ,  that  one  day  she  answered  roughly: 
"Stop  your  praying  and  weeping  for  me;  you  will  cry  your- 
self blind."  "O,  mother,"  was  the  answer,  "I  would  gladly 
become  blind,  if  thereby  you  might  be  brought  to  Jesus." 

The  members  of  the  Seminary  were  specially  interested 
in  the  monthly  concert.  On  that  Monday  they  wanted  two 
or  three  meetings,  and  in  1846  it  was  hard  to  induce  them 
to  study.  The  voice  of  intercession  for  the  world  was  heard 
all  day  long,  now  all  together,  now  in  little  companies  of 
five  or  six,  and  again  each  alone,  they  pressed  the  same 
request. 

In  April,  not  satisfied  with  an  extra  meeting,  they  were 
induced  to  close  it  near  sunset,  only  by  the  promise  of 
another  like  meeting  next  day.  They  wrote  to  Mt.  Holyoke 
Seminary:  "The  monthly  concert  is  a  very  sweet  day  to  us, 
we  love  no  other  so  well  except  the  Sabbath." 

In  January,  1849,  they  were  very  earnest  in  prayer,  mostly 
for  themselves,  as  unfit  to  pray  for  others.  Up  to  the  29th 
only  two  or  three  of  the  unconverted  showed   any  interest, 


68  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

but  that  night  many  were  so  distressed  for  their  sins,  they 
could  not  retire  to  rest.  Christians  were  praying  for  others 
without  hope,  and  many  of  these  last  were  crying  for  mercy. 
One  began,  "0,  Lord,  throw  us  a  rope,  for  we  are  out  in  the 
sea  on  a  single  plank,  and  wave  after  wave  is  dashing  over 
us,"  and  their  whole  spirit  and  manner  corresponded  to  their 
strong  figurative  language. 

The  work  extended  to  the  villages.  From  Degala,  Deacon 
Joseph  wrote  that  even  young  children  heard  their  parents 
pray  so  much,  that  they  also  did  the  same.  The  women 
also  met  frequently  by  themselves.  "One  day  I  led  some 
men  to  a  place,  where  they  could  hear  women  praying  within 
the  house,  and  they  begged  me  to  teach  them  also  how 
to  come  to  God." 

Among  a  people  so  excitable,  the  missionaries  avoided 
appeals  to  the  emotions,  though  the  conscientious  lives  of 
those  who  prayed,  showed  that  they  were  sincere. 

On  the  evening  of  the  second  Sabbath  in  Jan.,  1850,  Miss 
Fiske  did  not  feel  well,  and  remained  in  her  room  alone. 
The  door  opened  gently,  after  the  prayer  meeting  was  over, 
and  a  little  group  passed  through  very  quietly.  She  rose 
to  follow,  when  she  heard  several  in  earnest  prayer.  She 
turned  to  the  stairs,  and  there  the  same  sound  came  up  from 
many  closets.  What  did  it  mean?  There  had  been  nothing 
unusual  in  the  meeting,  and  she  felt  that  it  was  from  above. 
It  was  late  before  all  retired,  and  they  resumed  the  same 
employment  in  the  early  morning.  That  week  domestic 
duties  were  performed  earlier  than  usual,  and  thoroughly, 
and  then  they  hurried  to  their  closets,  in  which  some  spent 
five  hours  each  day  of  the  week.  Saturday  afternoon  was 
devoted  by  several  to  prayer  for  a  blessing  on  the  morrow, 
and  a  blessed  Sabbath  ensued.       In  the  morning  service  all 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  69 

were  very  tender.  At  dinner  many  seats  were  empty.  No 
voice  was  heard  that  day  but  that  of  prayer.  Miss  Fiske 
never  knew  such  a  Sabbath,  neither  before  nor  since.  In 
the  afternoon  the  feeling  was  overpowering.  There  was  no 
request  for  prayer,  but  unbroken  silence  and  the  perfect 
performance  of  every  duty,  without  a  word  spoken.  Some 
asked  to  be  excused  from  supper,  but  at  length  all  were 
seated  at  the  table.  The  blessing  was  asked,  and  the  stew- 
ard began  to  help  them,  but  no  plate  was  touched,  for  even 
the  uninterested  gazed  in  wonder.  Their  teacher  said:  "I 
am  just  as  sure  that  the  Lord  would  have  you  eat  as  that  He 
would  have  you  pray,  and  I  beg  you  to  eat  in  order  to  have 
strength  to  pray."  This  argument  had  power,  and  they  si- 
lently withdrew  to  make  the  most  of  their  renovated  strength. 

For  two  months  each  day  proved  that  these  prayers  were 
heard.  There  was  less  excitement  but  no  loss  of  interest,  to 
the  close  of  the  term.  The  sustained  prayerfulness  of 
those  months  surprised  their  teachers.  Prayer  was  the  latest 
sound  of  the  evening,  the  watchword  of  midnight,  and  the 
lark  song  of  the  dawn.  One  girl,  nine  years  of  age,  would 
retire  only  when  allowed  to  rise  and  pray,  if  she  awoke 
through  the  night,  and  about  3  o'clock  every  morning,  her 
earnest  petitions  awoke  her  teachers. 

The  hours  of  social  prayer  were  full  of  tenderness.  They 
seemed  to  press  close  to  the  Mercy  Seat.  The  school,  their 
parents  and  friends  were  all  lovingly  remembered.  The 
hour  always  seemed  too  short,  and  though  of  varied  charac- 
ter, always  of  thrilling  interest.  One  moment  they  professed 
an  overwhelming  sense  of  sin,  as  committed  against  a  Holy 
God,  and  the  next  offered  a  petition  that  the  Holy  One  would 
look  on  Golgotha  and  bid  them  live.  Again  the  sense  of 
manifold  sin  prompts  the  cry:  "But   we   fear  our  sins   have 


70  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

covered  Golgotha  out  of  sight  !  Oh,  lift  not  the  Mercy  Seat 
from  off  the  Holy  Ark,  to  look  on  the  law  we  have  broken; 
but  look  into  the  grave  of  Jesus  and  bid  us  live !" 

Their  labors  for  their  unconverted  schoolmates,  and  for 
visitors,  were  full  of  Christ.  The  hour  after  supper  was  usu- 
ally spent  in  personal  labor  from  room  to  room,  and  the 
sounds  then  heard  on  all  sides  made  it  delightful  to  be  in  a 
strange  land  for  Jesus'  sake.  Their  teacher  desired  more 
silent  devotion,  but  Mr.  Stoddard  feared  to  have  it  checked, 
lest  the  spirit  of  prayer  should  be  lost  through  the  inter- 
ference, and  some  things  looked  that  way.  There  was  one 
who  spent  hours  daily  in  her  closet,  but  her  teacher  heard  all 
she  said.  So  at  a  fitting  opportunity,  in  a  very  gentle  way, 
she  suggested  a  change.  "I  will  try  to  pray  more  quietly,  but 
I  never  thought  that  I  was  heard,"  That  night  her  voice  was 
not  heard,  but  her  prayer  was  very  short,  and  after  midnight 
the  teacher  was  awakened  by  the  voice  of  prayer  on  the  flat 
earthen  roof.  She  stepped  out  quietly,  and  there  was  the  sup- 
pliant wrapped  in  a  blanket  thanking  God  for  a  place  to  pray 
in.  She  had  no  heart  to  interfere  further,  and  Mr.  Stoddard 
was  much  amused  at  her  success.  In  another  case,  fearing 
for  the  health  of  her  pupil,  she  led  the  physician  to  the  outside 
of  the  door,  but  neither  did  he  venture  to  interrupt  such 
communion  with  God. 

Three  days  in  the  week  meetings  were  held  with  women 
and  were  well  attended.  The  older  pupils  went  that 
they  might  learn  evangelistic  work,  and  both  their  prayers 
and  modest  counsels  were  appropriate  and  to  edification. 

Several,  at  this  time,  were  hopefully  converted,  among 
them  a  girl  whose  mother  had  suffered  much  for  Christ. 
Often,  on  returning  from  evening  meeting,  has  that  mother 
been    kept   out   an    hour    in   a  piercing  winter  wind,  and 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  71 

been  beaten  besides,  but  she  never  denied  her  Lord.  Her 
friends  said  that  the  conversion  of  her  child  was  the  answer 
to  her  prayers  and  faithful  endurance. 

At  the  close  of  the  term  a  prayer  meeting  in  each  room 
continued  till  the  last  moment.  Even  those  without  hope 
clung  to  the  others  and  begged  for  their  prayers. 

There  is  one  connection  of  this  work  with  prayer  that 
must  not  be  overlooked,  and  that  is  the  connection  with  the 
prayers  offered  in  a  distant  land.  While  those  two  enquirers 
on  that  first  Monday  of  1846  were  making  closets  among 
the  wood  in  the  cellar,  it  is  distinctly  remembered  by  some, 
that  Mary  Lyon  said  that  morning  "We  must  pray  more  for 
Miss  Fiske  and  her  school."  Her  words  were  heeded,  and 
the  answer  noted  when  they  heard  of  what  took  place  in 
Persia  that  day.  Almost  the  same  things  might  be  said  of 
the  same  day  in  1847  and  1849.  The  revival  of  1856 
began  unexpectedly,  but,  when  on  the  night  of  February  17, 
that  pupil  could  not  sleep  because  the  whole  school  lay  on 
her  heart,  and  at  midnight  sought  the  help  of  her  teacher  in 
intercession,  letters  from  America  showed  that  they  were  not 
wrestling  alone.  In  the  first  week  of  February,  1859,  meet- 
ings were  held  every  evening  in  Mt.  Holyoke  Seminary,  to 
pray  for  the  school  in  Oroomiah.  Miss  Fiske  was  then  in 
South  Hadley,  and  a  letter  from  Miss  Rice  written  that 
week  says,  "God  is  with  us,  souls  are  seeking  Christ,  and  I 
am  so  strengthened  for  labor  that  I  am  sure  Christians  are 
praying  for  us  more  than  they  did  last  month." 
-  The  monthly  concert  of  prayer  for  missions  is  not  the 
unmeaning  form,  or  the  barren  service  that  some  think  it  is. 
Well  does  a  missionary  say:  "I  have  so  often  felt  that  I  was 
reaping  in  answer  to  the  prayers  of  those  at  home,  that  my 
heart  is  full,  and  my  first  and  last  word  is  'Pray  for  us.' " 


72  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

The  review  of  monthly  concerts  in  heaven  will  make  some 
startling  revelations,  little  looked  for  even  by  some  of  their 
regular  attendants. 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  73 


CHAPTER  X. 


THE  MOUNTAIN  NESTORIANS. 

IT  is  impossible  to  give  a  history  of  the  mountaineers  or 
of  missionary  work  among  them.  We  can  only  give  some 
hints  of  the  connection  between  them  and  the  Seminary.  As 
the  Seminary  could  not  enter  the  mountains,  God  brought 
the  mountains  to  it.  The  massacre  of  1843  sent  fugi- 
tives to  the  plains  both  East  and  West  of  their  devastated 
homes.  Near  the  close  of  the  year  a  wretched  group  came 
asking  for  "the  lady  who  teaches  Nestorian  girls."  She  saw 
three  before  her  and  replied:  "Silver  and  gold  we  have  not, 
but  we  will  give  you  a  home  for  these."  This  was  not  what 
they  wanted,  but  while  the  parents  debated  the  matter  under 
the  tall  sycamores,  the  little  ones,  quick  to  respond  to  kind- 
ness, staid  with  the  stranger.  By  and  by  the  father  and 
mother  gave  them  leave  to  stay  till  they  returned  to  Tiary, 
and  the  announcement  called  forth  a  very  tender  "thank  you" 
from  the  girls.  They  were  taken  in,  washed,  clothed  and 
fed,  and  though  at  first  they  knew  neither  the  alphabet  nor 
good  manners,  they  made  good  progress  in  both.  Better 
still,  Sarah  and  Nazee  were  among  the  converts  of  1846,  and 
Heleneh  was  among  those  of  1848. 

The  last  days  of  the  spring  term,  1849,  were  full  of  inter 
est.     The  teachers  did  not  understand  it  then,  but  now  they 
see  that  God  was  preparing  his  first  witnesses  for  their  work 
in  that  difficult  field.       Sarah  had  long  been  known  as  "the 
praying  Sarah,"  her  mind  was  not  so  gitted  as  some,  but  she 


74  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

prayed  with  all  prayer  and  supplication  in  the  spirit  as  Dea- 
con Isaac  could  testify.  At  this  time  the  prospect  of  vaca- 
tion instead  of  diverting  from  prayer,  only  produced  more 
intense  earnestness.  Some  of  the  older  pupils  were  unwill- 
ing to  go  away  till  they  had  prayed  with  each  one  in  the 
school  alone.  On  the  last  morning  they  separated  in  a  very 
prayerful  spirit.  The  quiet  of  the  hour  seemed  heavenly. 
Not  a  loud  voice,  heavy  step,  or  slamming  door  was  heard, 
all  was  sacredly  still.  The  lambs  were  sent  out  from  the 
fold  with  peculiar  anxiety. 

Some  were  to  go  into  families  where  they  would  find  no 
christian  fellowship,  but  much  and  bitter  opposition ;  others 
to  villages  equally  destitute  of  Christian  sympathy ;  and  as 
they  went  forth  the  prayer  arose  from  full  hearts,  that  God 
himself  would  be  to  them  a  sanctuary  for  a  little  while  in  the 
places  where  they  went.  But  while  their  thoughts  were  on 
those  belonging  to  the  plain,  God  had  in  view  those  who 
were  going  forth  to  years  of  separation  or  even  life -long 
exclusion  from  the  means  of  grace. 

That  evening,  after  the  rest  had  gone,  Miss  Fiske  heard 
intercession  for  the  absent  ones  as  late  as  ten  o'clock,  and 
fearing  for  the  health  of  the  suppliant,  she  went  to  advise 
her  to  retire ;  but  as  she  listened  to  her  strong  crying  for 
each  of  the  school  by  name,  she  could  not  disturb  her.  Sarah, 
though  her  teacher  did  not  know  it,  was  even  then  suffering. 
Next  day  she  was  worse,  and  for  a  week  was  dangerously 
sick.  She  felt  disappointed  at  first,  when  she  found  God  was 
calling  her  back  to  health,  but  said:  "  Thy  will,  not  mine, 
be  done." 

April  came  and  a  scarcity  in  the  plains  drove  the  fugitives 
back  to  their  mountain  home.  It  was  hoped  the  child- 
ren might  remain,  but  the  parents  were  only  too  glad  to  get 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  75 

their  daughters  away  from  influences  they  abhorred.  It 
was  hard  for  the  children  to  go.  It  was  no  less  hard  for 
their  friends  to  think  of  these  lambs  as  at  the  mercy  of  wild 
beasts,  far  from  human  help.  Even  if  they  died,  years 
might  elapse  before  the  fact  could  be  known  in  Oroomiah, 
and  so  communion  with  God  was  the  only  source  of  comfort. 
When  they  left,  the  whole  school  came  together  for  the  part- 
ing prayer.  The  three  went  to  bid  farewell  to  their  closets, 
and  only  He  who  seeth  in  secret  knows  how  they  prayed. 
After  a  few  scripture  words  of  comfort  the  teachers  com- 
mended them  to  God.  Then  a  pupil  proposed  that  all  who 
would  pledge  themselves  to  remember  them  in  every  prayer, 
should  join  hands  around  them  and  give  their  pledge  to 
God.  About  twenty  thus  continued  in  prayer  till  the  last 
moment,  and  as  the  three  passed  out,  they  could  speak  but 
one  word,  "The  pledge."  For  years  after,  every  prayer  in 
the  seminary  asked  for  blessings  on  "our  sisters  in  Tiary." 

Her  teacher  had  often  seen  the  large  quarto  page  of  Sarah's 
Testament  wet  with  her  tears.  After  she  left  she  found 
the  whitewash  of  her  closet  wall  marked  in  the  same  way. 
She  did  not  mention  it,  lest  undue  sacredness  should  attach 
to  the  place,  and  yet  she  would  not  obliterate  marks  so  full 
of  comfort  to  her  own  heart.  Sarah  had  gone  but  a  little 
way  before  she  begged  leave  to  retire  a  little  from  the  road 
to  pray.  And  so  weeping  and  praying  they  went  into  a  den  of 
lions.  We  shall  see  persecution  beating  pitilessly  on  them, 
like  their  own  mountain  storms,  but  we  shall  also  see  the 
Hearer  of  prayer  preserving  them  unharmed ;  and  if  we  hear 
less  from  Sarah,  it  may  be  because  the  things  to  be  known  about 
her  will  be  heard  more  peacefully  in  that  place  where  the 
faithful  unto  death  receive  the  crown  of  life. 

Nothing   was  heard  from   them  till  October,  1850,  when 


76  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

Yonan  and  Khainis  went  to  seek  them.  They  spent  a  Sab- 
bath in  the  house  of  Nazee,  but  she  was  from  home.  They 
write.  "We  preached  thrice  to  large  congregations.  They 
brought  us  her  Testament  to  preach  from,  and  as  the  result  of 
her  teachings,  we  find  them  excelling  other  places  in  knowl- 
edge of  the  Gospel.  Monday  she  came  about  noon,  and  how 
can  we  describe  the  joy  oi;  that  meeting  ?  Most  of  the  follow- 
ing night  was  spent  in  sweet  Christian  communion  with  her. 
We  wondered  at  the  respect  shown  her.  We  longed  to  pray 
with  her,  but  custom  here  forbade  it.  When  we  bade  her  good- 
bye she  said,  'Here  is  my  love  for  my  teachers,  my  school- 
mates, and  all  that  know  me.  Tell  them  to  pray  that  God 
would  keep  me  in  this  place  of  temptation.' — We  cannot  read 
that  unmoved.  She  asks  neither  for  exemption  from  trial 
nor  comfort  in  it,  but  for  victory  over  it. — 'We  left  her 
looking  after  us  till  we  were  out  of  sight,  and  wiping  away 
her  tears."  They  say  somewhat  the  same  of  Heleneh,  but 
Sarah  they  did  not  see.  She  was  in  another  village,  and  her 
husband,  whom  she  had  been  forced  to  marry,  would  not 
allow  her  to  see  them. 

Mr.  Coan  visited  Tiary  in  August,  1851.  He  crossed  the 
Zab  at  Chumba  on  two  long  poplar  trees,  and  Nazee  stood 
on  the  bank  to  welcome  him;  then  while  she  went  to  prepare 
a  place  the  Malik  took  him  to  his  house.  Disappointed,  she 
followed  to  treasure  up  every  word  and  staid  to  converse  on 
spiritual  things  until  near  midnight.  She  is  persecuted  by 
her  own  mother  and  ungodly  neighbors,  for  she  is  a  shining 
light.  Some  friends  in  America  sent  her  clothing,  but  her 
neighbors  tore  it  in  pieces  before  her.  She  only  prayed  for 
them.  She  expected  fresh  insults  because  of  this  visit,  but 
prayed  that  nothing  might  separate  her  from  the  love  of 
Christ.     Long  before  day   she   sought  Mr.  Coan  again  to 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  77 

converse  on  the  things  of  Christ,  her  eyes  filled -with  tears. 
When  they  parted  at  the  river-side,  he  pointed  her  to  the 
words,  "Come  unto  me  all  ye  that  labor  and  are  heavy  laden," 
and  in  broken  accents  commended  her  to  Him  that  uttered 
them. 

In  September,  1861,  Yonan  again  visited  the  mountains, 
and  in  a  village  of  Tiary,  where  some  two  thousand  were  eat- 
ing, drinking  and  carousing,  Heleneh  recognized  him  at  once. 
They  talked  from  morning  till  near  sunset,  and  though  they 
might  not  go  alone  to  pray,  yet  in  sight  of  the  crowd  they 
approached  the  mercy  seat.  The  spectators  little  dreamed  to 
whom  they  were  speaking. 

Nazee  they  found  two  days  after ;  a  widow  with  two  chil- 
dren. She  was  poor ;  her  house  had  been  burned,  but  her  Tes- 
tament was  saved.  She  gave  them  a  letter  which  she  had 
carried  about  for  ten  years,  waiting  for  an  opportunity  to 
send  it.  Next  day  brought  them  to  the  home  of  Sarah,  and 
though  she  had  to  leave  that  night  for  a  distant  village,  they 
were  able  to  pray  together,  and  Yonan  was  happy  to  find 
that  she  too  retained  the  love  of  Christ  in  her  heart. 

The  following  are  extracts  from  Nazee' s  letter  to  friends 
in  Middlebury,  Vermont,  which  she  had  retained  so 
long:  "Know  that  more  than  two  years  ago  I  left 
the  seminary.  I  did  not  wish  to  leave,  for  I  had  learned 
very  imperfectly  what  the  Gospel  teaches  about  our  Lord 
Jesus  Christ;  but  my  mother  was  not  willing  that  J  should 
stay.  Dear  sisters,  when  I  take  your  letter  in  my  hands,  I 
long  to  fly  and  behold  your  faces  in  the  body,  but  the  will 
of  the  Lord,  not  mine,  be  done.  When  I  look  within  and 
see  no  place  worthy  to  thank  God  for  His  great  grace,  I 
liken  myself  to  the  slothful  servant ;  yet  though  I  have  not 
done  the  will  of  my  Savior,  I  hope  in  him  that  I  shall  serve 


78  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

him  as  long  as  I  live.  -Though  we  are  unworthy  we  should 
increase  our  diligent  efforts  and  prayers  that  the  king- 
dom of  God  may  come,  and  His  will  be  done  on  earth  as  it 
is  done  in  Heaven.  Beloved  sisters,  I  am  not  worthy  to 
thank  you,  and  still  less  to  thank  God  who  has  led  you  to 
show  me  such  kindness,  yet  greatly  do  I  thank  you.  I  have 
one  request  to  make ;  that  every  time  you  bow  to  the  God 
and  Father  of  our  Lord  Jesus  Christ,  you  will  pray  for  me, 
for  I  am  in  want  of  all  things.  Remember  also  my  mother 
and  all  my  friends.  From  your  unworthy  and  sinful  sister, 
Nazee,  of  Tiary." 

Mrs.  Labaree  in  her  report  of  work  for  women  in  Oroomiah 
made  in  October,  1885,  says:  "Thirty-six  years  ago  Nazee 
of  Tiary,  had  been  taught  a  short  time  in  the  seminary  and 
now  we  hear  of  her  holding  firmly  to  her  faith  in  Christ 
though  surrounded  by  darkness  which  may  be  felt,  and  with 
no  human  sympathy.  Through  all  these  years  she  has 
braved  the  ridicule  of  rough  men  who  scoff  at  a  woman  who 
can  read.  Taking  her  Bible  with  her  to  the  sheep-folds  she 
allows  no  day  to  pass  without  reading  it.  She  has  taught 
her  daughter  to  read  and  has  tried  to  teach  others.  Even 
her  enemies  bear  witness  to  her  gentle  spirit.1' 

In  a  letter  dated  April  1,  1887,  she  writes:  "Nazee  is  a 
simple-minded  warm-hearted  old  woman,  who  has  kept  her 
faith,  rather,  who  has  been  kept  by  the  power  of  God  under 
the  most  adverse  circumstances.  Seven  or  eight  years  ago 
she  unexpectedly  appeared  in  Oroomiah  and  staid  several 
months  that  she  might  renew  her  acquaintance  with  spir- 
itual things.  We  all  felt  that  in  doing  for  her,  we  were  giving 
a  cup  of  cold  water  to  one  of  Jesus  Christ's  little  ones.  Of 
Heleneh  and  Sarah  I  know  nothing.  One  of  them  I  think 
is  dead."     This  last  sentence  throws  a  vivid  light  on  the  in- 


WOMAN  AND  THE  GOSPEL  IN  PEPSI  A,  79 

accessible  seclusion  of  those  mountain  homes,  and  magni- 
fies the  grace  that  has  kept  weak,  helpless  women,  steadfast 
amid  the  merciless  hate  of  cruel  men,  protracted  through  so 
many  years. 

Mrs.  Labaree,  in  the  report  already  quoted,  gives  some 
additional  glimpses  of  the  state  of  things  there.  She  says: 
"At  the  last  meeting  (1884)  in  Seir,  Kemat,  wife  of  Werda 
gave  a  report  of  her  two  years'  work  in  Tiary,  and  her  simple 
statements  of  the  degradation  of  the  mountain  women  greatly 
touched  her  hearers.  The  ignorance  and  superstition  of  the 
people  almost  defies  description.  The  men  often  say  that 
woman  has  no  part  in  the  resurrection,  and  the  women  them- 
selves have  no  knowledge  of  a  future  life.  With  the  great- 
est surprise  they  heard  about  God,  and  the  story  of  Christ 
seemed  so  wonderful  to  them,  that  they  could  not  believe  it, 
especially  that  he  should  care  for  them,  and  be  their  Saviour. 
At  first  they  only  listened  to  mock,  but  some  now  come  to 
her  and  ask  to  hear  again  about  that  wonderful  Saviour. 
Their  only  idea  of  religion  is  to  merit  heaven  by  the  strict 
observance  of  fasts,  and  they  were  so  horrified  by  her  non- 
observance  of  them,  that  they  tried  to  drive  her  and  her  hus- 
band away,  lest  God  should  punish  the  whole  village  for 
such  sacrilege!  They  were  bitterly  persecuted,  and  their 
lives  threatened.  The  power  of  a  holy  life  is  seen  in  the 
respect  now  shown  them,  and  in  the  increasing  readiness  to 
hear  them.  She  has  a  strong  attachment  for  her  new  home 
and  work,  and  does  not  think  its  hardships  and  privations 
worth  the  mention.  They  have  gone  back  to  Tiary,  and 
with  them  another  graduate  of  the  seminary,  recently  mar- 
ried to  a  mountain  helper.  Misky  from  Bass,  has  also  grad- 
uated, and  returned  to  her  home  this  summer. 

Even  as  far  back  as  1858,    at  the   June  monthly   concert 


80  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

four  graduates  were  present  with  their  husbands  on  their  way 
to  the  mountains.  Guly,  wife  of  Yohanan,  who  had  already 
spent  one  year  in  Little  Jeloo.  Nargis,  wife  of  Khamis 
who  had  spent  the  winter  alone  near  Amadia  was  now  going 
with  him  to  Gawar.  Hannah  was  going  with  Badal  to  the 
same  district  and  Eneya  the  wife  of  Shlemon  his  associate 
"was  expecting  to  leave  in  a  few  days.'1 

Guly  wrote  the  following   account  of  her  conversion    to 
Miss  Fiske:    "  The  first  four  weeks  of  the  revival  I  did  not 
realize  that  I  was  lost  but  afterwards  my  sins  were  round  about 
me  like  dark  clouds.     One  night  I  went  to  Miss  Rice  to  get 
her  to   pray  with   me.     I  did  not  know  how  to  find  Christ. 
She  told  me,  but  all  that  night  I  saw  no  light.  I  was  almost 
in  despair.     In  the  morning  the  sun  rose  pleasantly,  but  it 
was  night  to  me,  for  I  had  no  portion  in  God.     I  could  not 
read  in  my  class,  but  went  to  my  room  resolved  not  to  leave 
it  till  I  had   some   token  that  Christ  was  mine.     I  brought 
nothing  in  my  hands  but  my  sins,  which  were  like  mount- 
ains.    I  remembered  that  word,      '  Though  your  sins  be  as 
scarlet,  they  shall  be  as  white  as  snow,'  and  felt  that  God 
alone  could  forgive  me.    With  earnest  longing  I  laid  my  soul 
into  the  hands  of  Jesus.     I   heartily  engaged  to  serve  him 
all  my  life,  and  in  prayer  I  sought  his  help.     Then  I  saw 
light,  as  though   he  were  present,  and  I  did  not  wish  to  rise 
from  my  knees,  so  blessed  was  that    communion.      Since 
then  I  hope,  but  sometimes  fear  I  may  be  deceived.     Yet, 
daily,  Christ  is  more  precious,  and  though  old  Adam  is   not 
dead,  yet  in  the  strength  of  God  I  will  resist  him.      My  dear 
mother  in  Christ,  my  desire  is  to  please  God  and  live  for 
Him,  and  not  for  myself.      I  cannot  say   that  I   shall  never 
sin,  for  I  am  weak,  and  my  foe  is  strong,  but  I  seek   help 
from  Him  who  himself  was  tempted,  and  can  succor  me." 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  81 

Besides  those  already  mentioned,  Oshana  and  Sarah  have 
labored  in  Amadia.  This  Sarah  is  daughter  of  Priest  Abra- 
ham of  Geog  Tapa,  and  was  one  of  the  earliest  pupils  of  the 
seminary.  She  was  hopefully  converted  in  1846.  In  1849  her 
father  was  sent  to  labor  in  Ardeshai,  one  of  the  most  wicked 
villages  of  the  plain.  Great  opposition  Avas  made  by  the  vil- 
lage to  his  coming,  and  his  own  wife  did  much  to  hinder  his 
going,  but  Sarah  did  all  in  her  power  to  encourage  him,  and 
it  was  a  letter  from  her  that  decided  him  to  go.  She  spent 
all  her  vacations  there  helping  him,  and  after  she  graduated 
in  1850,  besides  a  day  school  there,  she  had  a  Bible  class  on 
the  Sabbath  with  the  women,  and  on  Friday  sent  out  her 
pupils  to  gather  them  to  a  meeting  in  the  evening.  She 
thus  led  several  to  Christ.  Her  labors  were  very  system- 
atic. She  conversed  with  one  scholar  every  day,  and  was  noted 
for  her  tact  and  success.  Others  might  act  from  impulse  and 
soon  tire,  but  her  activity  was  from  principle  and  therefore 
enduring.  Faithful  in  admonition,  she  was  also  noted  for  gen- 
tleness. She  wrote  to  Miss  Fiske,  "Away  from  my  Christian 
friends  I  am  sometimes  sad,  but  I  am  not  greater  than  Him 
who  left  heaven  to  come  to  earth,  and  I  am  grateful  for  a 
corner  where  I  may  serve  so  good  a  master.  Come  and  spend 
the  Sabbath  with  me  if  you  can.  If  not,  pray  much  and 
often  for  these  poor  women.  Forty  or  fifty  of  them  come  to 
meeting,  and  twenty-two  receive  the  truth."  She  was  in  the 
habit  of  studying  the  Bible  with  her  father.  Notice  how 
she  asks  prayer  not  for  her  own  comfort,  but  for  these  poor 
women. 

A  letter  to  Miss  Fiske,  in  1859,  gives  a  good  idea  of  her  spirit. 
"Beloved  the  good  news  of  revivals  in  your  land,  rouses  us  to 
warmer  zeal.  Shall  we  not  also  prepare  the  way  of  the  Lord  ? 
We  know  from  the  blessings  here  this  winter  that  Christians 


82  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

with  you  are  praying  for  us,  for  the  work  of  the  Lord 
advances,  both  on  the  plain  and  in  the  mountains.  Here  in 
Seir  the  women  say:  "Though  we  have  had  revivals  before, 
yet  never  have  the  words  of  God  had  such  effect."  Mrs. 
Cochran  and  I  have  good  meetings  with  them.  I  am  very 
happy  in  laboring  for  them  one  by  one.  A  part  of  them 
are  covenanting  to  be  the  Lord's.  We  ask  the  Lord  to 
strengthen  them  to  keep  that  covenant,  and  entreat  you 
to  unite  your  prayers  with  ours." 

In  May  she  visited  Tehoma  and  thus  describes  the  jour- 
ney: "Through  the  favor  of  our  Heavenly  Father,  I  have 
entered  these  mountains  rejoicing  to  labor  for  my  people.  I 
am  happy  that  my  father  and  friends  favored  my  com- 
ing. Every  step  of  the  way  my  heart  has  been  led  to  praise 
my  God  and  thank  my  teachers,  who  brought  me,  so  weak 
and  unworthy,  to  labor  amid  these  desolations.  All  the  way, 
your  counsels  have  been  of  great  benefit  to  me.  You  will  be 
glad  to  know  that  the  door  here  is  wide  open ;  pray  the  Lord 
of  the  harvest  to  send  forth  laborers. 

We  left  Oroomiah,  May  6 ;  reached  Memikan  on  the  8th, 
and  stayed  three  days.  On  our  first  Sabbath  I  met  the 
women. — Sarah  was  here  again  in  1885  and  found  many  open 
doors. — May  12  we  went  up  to  the  tops  of  the  snowy  mount- 
ains of  Gawar.  The  cold  obliged  us  to  wrap  our  faces  as 
in  January.  On  the  other  side  we  found  it  warmer,  and 
spent  the  night  at  Boobawa,  where  Yohanan  and  Guly  live. 
They  were  absent  laboring  in  Khananis.  Only  a  few  came 
to  preaching.  The  people  are  very  wild  and  hard.  They 
said:  "Yohanan  preaches  and  we  revile."  May  13  men  lay 
in  wait  and  plundered  us  after  we  had  crossed  the  river,  but 
afterwards,  of  their  own  accord,  restored  our  property.  The 
sight  of  this  wonderful,  fearful  river,   and  the  mountains 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  83 

clad  with  forests,  reminded  us  of  Mr.  Rhea  and  his  hymn, 
"Valley  of  Ishtazin."  The  thought  that  you  had  trodden 
these  frightful  precipices  greatly  encouraged  me.  At  night  we 
reached  Jeloo  and  spent  the  night  in  Zeer,  which  lies  in  a 
valley  made  beautiful  by  forests,  with  a  river  flowing  through. 
The  people  showed  us  great  hospitality,  and  were  eager  to  re 
ceive  the  word.  On  the  14th  we  left  for  Bass  and  spent  the 
Sabbath  in  Nerik.  I  shall  always  remember  it  with  joy,  for 
all  the  time  we  were  there  we  were  never  alone,  so  many 
came  to  hear  the  word.  They  said:  "What  shall  we  do? 
We  have  none  to  teach  us."  Half  an  hour  from  Nerik  we 
came  to  Urwintoos.  The  aunt  of  Oshana  made  us  her 
guests.  As  soon  as  we  sat  down  the  house  was  filled.  They 
brought  a  Testament  and  begged  us  to  read.  My  heart  was 
glad  when  I  saw  how  eagerly  they  listened  to  the  Gospel. 
After  the  men  had  gone  the  women  came  to  me  as  those 
that  thirst  for  water,  and  I  read  and  conversed  with  them 
also.  There  are  many  sad  deeds  of  wickedness  done  here. 
We  reached  Tehoma  May  17,  and  I  trust  that  as  long  as  I 
am  here  I  shall  labor  for  that  Master  who  wearied  himself 
for  me. 

She  returned  to  Oroomiah  in  1860  and  left  again  in  1861 
for  Amadia,  and  when  she  went  away,  told  Mrs.  Breath  that 
Miss  Fiske  had  said,  when  she  sawher  oldest  child  for  the  first 
time,  "Now,  Sarah,  you  will  not  seek  for  this  child  a  pleasant 
home  on  the  plain,  like  Lot,  but  rather  to  do  God's  will,  and 
then  He  will  give  you  all  things.'*  She  hardly  needed  to  add: 
"  I  have  never  forgotten  her  words,  and  am  not  willing  to  seek 
my  own  pleasure  by  staying  here."  During  the  winter  of  '61- 
'62  no  news  came  from  Sarah,  but  in  March  she  wrote  to  Miss 
Rice:  "I  did  greatly  long  for  the  coming  of  your  messen- 
ger, and  now  I  thank  Him,  in  whose  hands  are  all  things, 


84  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

that  he  has  made  us  happy  by  the  arrival  of  letters.  Many 
thanks  to  you  and  your  dear  pupils.  The  Lord  bless  them 
and  prepare  them  for  such  a  blessed  work  as  ours.  Our 
hearts  have  been  contented  and  happy  in  seeing  some  of  our 
neighbors  receiving  with  joy  the  words  of  life.  Every  Sab- 
bath we  have  a  congregation  of  thirty-five,  both  men  and 
women,  and  the  number  increases.  The  people  here  sit  in 
misery  and  ignorance.  They  need  our  prayers  and  our  help. 
I  verily  believe  that  if  we  labor  faithfully — and  God  help  us 
thus  to  labor — we  shall  soon  see  our  church  revived  and 
adorned  as  a  bride  for  Christ.  Soon  shall  these  mountains 
witness  scenes  that  shall  make  angels  glad.  Let  us  pray  for 
these  times  and  labor  with  Christ  for  their  coming.  In  the 
summer  her  little  son  died,  and  she  herself  was  dangeronsly 
sick,  but  she  still  lives  and  Mrs.  Labaree  writes:  "  There  is 
no  woman  in  the  nation  more  respected  for  her  intelligence, 
godliness  and  deep  spirituality.  It  is  fitting  to  add  that 
Miss  Fiske's  words  concerning  her  children  have  been  ful- 
filled, in  the  fact  that  one  of  her  daughters  is  now  the  wife 
of  Rev.  J.  Wright,  missionary  at  Salmas. 

The  joyful  anticipations  of  Sarah  are  endorsed  by 
accounts  of  a  conference  of  mountain  helpers,  held  in  Gawar, 
in  the  summer  of  1862.  At  each  session,  carefully  prepared 
papers  were  read  on  practical  topics,  followed  by  discussion. 
One  was  "Hindrances  to  our  mountain  work,"  such  as  their 
ruggedness,  deep  snows,  superstition  and  persecution.  "For 
rough  roads,"  said  Deacon  Tamo,  ''we  have  goats' hair  sandals; 
for  deep  snow,  snowshoes ;  for  superstition  we  have  the  light 
of  the  Truth  and  the  sword  of  the  Spirit:  and  for  persecution 
we  have  God's  promise  of  divine  care."  "  The  duty  of  faithful 
pastors,"and  'Means  for  increasing  laborers,"  were  among  the 
topics.     They  engaged  to  observe  the  monthly  concert  and 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  85 

tane  up  collections  for  the  support  of  a  laborer  in  the  mount- 
ains, and  at  the  meeting  on  Sabbath  evening  the  large  sum, 
for  them,  of  fifty-two  dollars,  was  contributed.  Among 
the  offerings  were  a  horse,  an  ox,  a  sheep  and  a  goat,  besides 
jewelry.  From  such  meetings,  held  in  such  a  spirit,  we  may 
expect  large  results. 

That  was  twenty -five  years  ago.      Let  us  look  at  some  of 
the  little  centres  of  light  now  shining.       Selby,  one  of  Miss 
Fiske's  first  class,  lives  at  Marbeeshoo,  now  widowed  and  grey- 
haired.       In  that  mountain  village,   she  and  Esli,   another 
graduate    of  the   school,  have  had   everything   to   contend 
with.      When  Selby  first  went  there  she  was  the  only  reader. 
Now  there  are  nine  of  her  relatives  who  read,  besides  others, 
most  of  them  taught  by  her.        Formerly  none  would  listen 
when  she  read  to  them  the  Bible.     Now,  as  she  goes  from 
house  to  house,  from  ten  to  thirty  women  come  to  hear,  and 
often  fathers  and  brothers  sit  down  quietly  among  them. 
She  is  not  employed   by  the  mission,  and  has   many  family 
cares,  and  yet  she  labors  thus  steadfastly  for  the  good  of 
her  people,  overcoming  opposition  by  the  persistence  of  her 
Christian  love.  Her  son  was  in  college  in  1^86,  and  his  gentle, 
yet  manly  ways,  and  love  of  holy  Scripture,  showed  the  effects 
of  his  mother's  training.     Esli,  who  offered  that  prayer  for 
her  departing  teacher,  has  probably  no  equal  for  self-deny- 
ing zeal  and  persevering  effort.     Brought  up  amid  the  com- 
forts of  Oroomiah,  and  once  a  teacher  in  the  seminary,  she 
counts  it  a  privilege  to  spend  years  in  benighted  Tergawer, 
among  those  constantly  liable  to  be  plundered  by  lawless 
Kurds,  and  often  goes  to  other  villages  to   speak  to    the 
women,  and  it  should  here  be  stated,  that  it  requires  as 
much   self-denial   for   a   native  of   Oroomiah   to  go  to  the 
mountains  as  for  an  American  to  go  to  Persia.     It  must 


86  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

have  been  a  Christ-like  spirit  that  led  these  two  women  to 
tear  themselves  away  from  the  jubilee  meeting  in  Oroomiah, 
and  hurry  back  to  their  dark  homes  and  their  work  for 
Christ,  but  their  Saviour  does  not  wait  for  our  slow  prayers 
to  fulfil  to  them  his  promise,  "Lo  I  am  with  you  always." 
God  bless  them. 

In  1885,  men  from  the  vicinity  of  Yan,  told  of  a  woman 
unlike  all  others,  who  read  the  Bible  and  lived  a  most  con- 
sistent life,  but  who  was  always  weeping  over  the  gross 
darkness  and  bitter  hostility  of  those  around  her.  In  the 
spring  of  1886,  some  of  the  mission  visited  the  degraded 
village  in  which  she  lived,  and  found  Nazloo,  who  had  gone 
out  from  the  seminary  more  than  twenty  years  before,  and 
had  long  been  lost  sight  of.  She  called  on  them  with  her 
husband,  whom  she  had  brought  to  Christ.  They  had 
gathered  a  school  in  their  own  house,  and  with  a  single  copy 
of  the  Bible,  and  two  or  three  other  books,  had  taught  the 
scholars  to  read,  and  even  to  some  who  came  from  a  distance, 
out  of  their  own  limited  means,  they  gave  a  home.  Who  can 
measure  the  good  done  by  this  one  woman,  far  away  from  all 
Christian  fellowship,  and  what  limit  can  we  put  to  the  use- 
fulness of  Christian  schools  that  send  forth  such  light  into 
the  darkness?  Surely  there  is  more  vitality  in  Christian 
life  than  many  think  there  is. 

Kabi  Kachel  also  spent  a  month,  in  the  fall  of  1885,  among 
some  of  the  Villages  of  Tergawer,  and  again  in  the  spring  of 
1886.  She  found  much  to  encourage  her,  notwithstanding  the 
constant  terror  in  which  the  people  live  from  the  Kurds. 
No  wonder  she  looked  worn  and  haggard  after  a  month's 
campaign  in  this  difficult  field. 

We  can  trace  the  effects  of  the  teaching  of  the  seminary  even 
to  distant  lands.     Moressa,  wife  of  Priest  Yakob  accompanied 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  87 

her  husband  to  England  a  few  years  ago,  where  she  made  a  very 
pleasant  impression  among  the  best  classes  of  Christian  so- 
ciety by  the  brightness  of  her  intellect,  her  lady-like  man- 
ners, and  intelligence  in  spiritual  things.  At  home  she 
has  now  much  intercourse  with  Mohammedan  women.  Hoi- 
mar,  also  another  Nestorian  woman,  has  been  abroad 
twice.  The  last  time  she  came  to  our  own  country,  and  was 
for  several  years  an  assistant  at  the  Chinese  Home,  in  San 
Francisco.  She  so  won  the  confidence  and  esteem  of  Christ- 
ian ladies  there  that  they  furnished  her  the  means  for  her  re- 
turn to  Persia,  where  she  is  now  exerting  an  excellent  influ- 
ence among  the  women  of  her  own  people.  Her  sister 
Rachel  aided  Miss  C.  Van  Duzee,  in  1886,  in  her  school 
at  Oola. 


WOMAN  AND  TILE  GOSPEL  IN  PEliSIA. 


CHAPTEK  XI. 

CONCLUSION. 

The  pupils  were  early  trained  to  habits  of  self-denial  for 
the  good  of  others.  In  1844  the  day  scholars  made  fifty 
garments  for  poor  children.  Next  year  the  question  was 
asked,  when  some  mountaineers  came  begging  for  their  chil- 
dren, "Who  will  give  her  own  dress  and  wear  a  poorer  one 
till  she  can  make  another?"  and  many  responded  at  once, 
and  so  eagerly  that  she  was  counted  the  happiest  who  gave 
her  best  dress.  In  December,  1848,  the  monthly  concert 
collection  for  the  mountains  was  32  krans  ($6.40).  They 
used  to  devote  several  hours  a  week  to  sewing  for  some 
benevolent  object.  One  term  the  articles  thus  made  were  sold 
for  $16.00  and  the  money  sent  to  Aintab,  Turkey. 

In  1852,  at  Geog  Tapa,  Deacon  John  preached  at  the  Jan. 
concert  and  a  few  krans  were  given.  At  the  February  con- 
cert Deacon  Yonan,  who  had  read  American  prize  essays  on 
Beneficence  with  Miss  Fiske  spoke  to  a  crowded  church  on 
the  subject  of  missions,  and  then  the  people  were  made  to 
read  for  themselves  what  the  Bible  said  on  the  antiquity  of 
benevolent  contributions,  their  being  given  by  the  poor  as 
well  as  the  rich,  and  the  blessing  God  promised  to  the 
benevolent.  Many  spoke  in  approval  of  the  object  and  as 
many  as  two  hundred  came  together  in  the  afternoon  and  a 
contribution  of  15  krans  followed,  one  sick  boy  rising  from 
his  bed  to  deposit  his  little  offering.  Saints'  days  were 
devoted  by  many  to  collecting  money  for  the  spread  of  the 
Gospel.     At  the  March  concert  Mr.  Stoddard  showed  them 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  89 

some  idols  from  India  and  the  collection  was  25  krans. 
After  this  a  basket  used  to  be  passed  around  with  the  box  to 
receive  the  eggs  that  were  brought  by  those  who  had  no 
money.  Silver  crosses  were  sometimes  found  among  the 
coins. 

One  woman  came  to  ask  a  missionary  lady  to  pray  that  she 
might  become  a  Christian,  and  when  alone  gave  the  only 
gold  ornaments  she  owned  for  missions,  only,  she  said,  no 
one  must  know  it.  The  gold  sold  for  $450,  and  the  donor, 
we  need  hardly  add,  became  a  Christian.  Often  buttons 
made  from  silver  coins  were  cut  off  from  their  dresses  and 
put  into  the  contribution  boxes. 

The  most  noted  revival  of  benevolence  occurred  in  April, 
1861,  and  was  described  by  Deacon  Yonau  in  a  letter  to  Miss 
Fiske  and  Mrs.  Stoddard.  This  is  the  substance  of  it:  "My 
heart  was  never  so  enlarged  before  as  in  the  first  week  of 
January,  which  was  set  apart  for  universal  intercession  for 
the  gift  of  the  Spirit.  It  seemed  as  if  Persia  and  the  whole 
world  was  under  the  power  of  prayer.  When  the  mission- 
aries met  for  that  purpose,  I  said:  "They  are  praying  for 
us  while  we  are  idle,"  and  it  was  proposed  to  devote  half  an 
hour  each  day  to  prayer.  On  the  last  Sabbath  in  March  we 
went  to  Geog  Tapa,  and  John  gave  notice  of  a  collection 
for  missions  in  India.  He  said  our  poverty  came  in  part  from 
our  sloth.  If  we  had  more  zeal  we  might  support  a  laborer 
in  the  mountains  at  a  cost  of  20  tomans.  I  said,  "We  will 
support  one  preacher  there,  two  schools  among  ourselves, 
and  send  what  is  over  to  a  distance."  All  fell  in  with  the 
idea.  One  cried  at  once,  "I  will  give  one  toman,  another  two 
monats  (a  monatis  75  cents).  The  malikgave  a  gold  impe- 
rial ($4.50).  I  then  said,  "I  am  a  debtor,  write  me  down  3 
tomans."     So  it  went  on  and  though  there  had  been  a  scarcity 


90  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

for  seven  years,  so  that  wheat  was  six  times  its  former  price, 
that  was  forgotten.  One  woman  gave  a  head-dress,  another 
her  ear-rings  and  another  a  silver  ornament.  A  widow  pro- 
posed to  sell  her  dead  husband' s  coat  and  give  half  the  price. 
Another  said  I  have  nothing  now  to  offer,  but  I  will  give  of 
my  work  this  winter  ten  yards  of  cotton  cloth.  One  man  not 
used  to  coming  to  church,  gave  the  fruit  and  primings  (fuel) 
of  fifteen  rows  in  his  vineyard.  My  mother-in-law  promised 
one  hundred  and  twenty-eight  pounds  of  raisins.  My  uncle 
and  his  wife  promised  a  load  of  wheat  (five  bushels). 

Next  day  we  came  into  the  city.  After  Mr.  Coan  had 
addressed  the  meeting,  Deacon  John  described  the  scenes  of 
the  day  before  and  showed  some  of  the  gifts.  Moses  said,  "It  is 
no  disgrace  for  a  sick  man  not  to  walk,  but  if  he  recovers 
and  still  lies  in  bed,  all  reproach  him.  We  have  grown  fat, 
how  long  shall  we  lie  under  the  quilts?"  Priest  Yakob 
added,  "For  twenty -five  years  we  have  said,  'let  the  Lord  go 
before,  now  that  he  has  come  let  us  give;'  "  and  he  gave  2 
tomans,  so  did  others.  The  wife  of  Mar  Yohanan  gave  a  toman 
of  ornaments ;  her  husband  gave  thirty  tomans ;  Isras,  of  De- 
gala,  gave  fifteen  tomans  and  a  new  vineyard ;  Sagoo,  of  Gul- 
pashan,  gave  his  sister  Hannah's  inheritance,  thirty  tomans, 
that  had  become  his  at  her  death.*  One  who  owned  only  two 
or  three  sheep,  promised  one  of  them.  My  little  girl,  She- 
rin,  gave  the  new  dress  she  had  asked  for  a  few  days  before, 
but  which  had  not  yet  been  made.  At  the  evening  meeting 
one  gave  a  gun.  There  were  tithes  and  sixths,  fifths  and 
quarters,  thirds  and  halves  of  crops.  One  who  had  pre- 
viously given  one-fourth  of  his  vineyard  now  gave  one-half. 
A  widow  who  owned  nothing  but  a  cow,  pledged  four  pounds 
of  butter.  In  Geog  Tapa,  beside  the  tithes,  seventy  tomans 
were   collected,    and   in    Oroomiah   two   hundred    and   fifty 

*p.  61 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  91 

tomans.  I  stood  amazed;  the  glorious  God  has  gone  be- 
fore us  in  mercy.  It  is  the  beginning  of  a  great  work  for 
future  generations.  Heaven  rejoices  with  the  joy  of  blessed 
Mr.  Stocking  and  Mr.  Stoddard  in  this  work  of  grace.  I 
never  knew  our  people  before,  and  if  all  were  Christians 
what  might  we  not  see? 

The  marriage  of  Mar  Yohanan  in  1859  was  a  great  step 
in  the  elevation  of  women,  for  marriage  had  been  counted 
something  too  unholy  for  a  bishop,  and  this  involved  the 
degradation  of  the  sex.  The  entrance  of  the  Cospel  corrected 
the  error,  and  that  act  of  the  bishop  only  voiced  the  general 
conviction  that  marriage  is  to  be  had  in  honor  among  all, 
even  the  holiest  servants  of  the  church,  inasmuch  as  it  nur- 
tures some  of  the  loveliest  graces  of  the  Ghristian  character. 
The  event  caused  a  stir  for  a  time  among  those  hostile  to  the 
truth ;  but  it  soon  subsided,  and  the  old  error  that  caused  it 
is  passing  away  with  the  social  degradation  in  which  it  had 
its  origin. 

About  the  same  time  Yohanan  was  ordained  to  the  work  of 
the  ministry,  without  the  wearisome  ceremonies  that  had  taken 
the  place  of  the  simple  forms  of  the  New  Testament,  the  ven- 
erable Mar  Elias  uniting  with  the  missionaries  in  the  laying 
on  of  hands ;  and  soon  six  more,  who  had  only  been  waiting  for 
some  one  to  lead  the  way,  followed  his  example.  Among  them 
Oshana,  Deacon  John  and  Deacon  Yakob. 

In  1858  the  people  of  Memikan  ceased  to  keep  the  fasts, 
because  they  contradicted  free  grace  through  Jesus  Christ. 
Once  this  would  have  involved  ecclesiastical  penalties,  and 
their  village  would  have  been  destroyed,  now  it  was  scarcely 
noticed.  Not  that  men  did  not  see  the  trend  of  the  move- 
ment, but  seeing  it  they  let  it  have  free  course. 

In  Turkey,  missionaries  have  been  forced,  by  persecution, 


92  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

to  form  churches  to  shelter  converts  driven  from  their  an- 
cient fold ;  but  in  Persia  that  need  did  not  exist ;  still  spirit- 
ual minds  longed  for  a  more  spiritual  worship.  They  had 
never  been  present  at  the  Lord's  Supper,  as  observed  by  the 
mission,  till  in  the  spring  of  1854.  Some  who  had  been 
reading  an  English  book  on  the  subject,  asked  permission  to 
attend,  and  a  few  of  those  who  were  deemed  best  prepared 
for  it,  were  invited  to  partake.  In  September  of  that  year, 
in  the  large  room  of  the  seminary,  eleven  Nestorians,  three 
of  them  its  graduates,  sat  down  with  the  missionaries  at  the 
Lord's  Table.  After  the  service  some  of  them  went  up  stairs 
and  sat  down  in  silence.  Miss  Fiske,  fearing  lest  the  sim- 
plicity of  our  form  had  given  offence,  avoided  the  subject  till 
one  asked:  "Is  it  always  so  when  you  commune?"  "Why, 
did  you  not  enjoy  it?"  "Not  enjoy  it!  Christ  himself 
seemed  present,  presiding  at  the  table.  It  must  have  been 
just  so  when  the  disciples  met  in  that  upper  room,  and  the 
question  haunted  me,  shall  one  of  us  go  out,  like  Judas,  and 
betray  the  Lord?"  Those  most  accustomed  to  mediaeval 
forms,  when  taught  of  the  Spirit,  enjoy  them  the  least,  and 
the  more  spiritual  they  become  the  more  they  relish  simple 
forms,  because  instead  of  attracting  attention  to  themselves 
they  allow  the  heart  to  rest  in  Christ  alone.  In  January, 
1855,  seventy  were  admitted  after  careful  examination,  and 
each  communion  season  that  year  there  was  an  accession  of 
from  twelve  to  thirty.  Even  in  mid-winter  some  made  long 
journeys  and  crossed  bleak  mountains  to  attend.  Hoimar 
traveled  sixty  miles  through  deep  snow  and  bitter  cold  to  be 
present  in  January,  1858. 

In  June  that  year,  all  entered  into  covenant  with  God  pre- 
vious to  the  ordinance.  The  whole  number  received  then  was 
two  hundred  and  forty-nine.     At  the  close  of  1861   it  was 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  93 

five  hundred.  The  year  before  it  had  been  observed  in 
every  village  where  there  were  enough  of  communicants  to 
call  for  it.  Soon  after  they  adopted  a  creed  and  directory 
for  worship,  and  now  the  converts  have  all  church  privileges, 
without  any  violent  disruption  of  old  ties. 

During  the  twenty -five  years  that  have  elapsed  since  the 
writing  of  "Woman  and  her  Saviour  in  Persia,"  the  following 
women  mentioned  in  its  pages  have  finished  their  earthly 
course:  Sanum,  wife  of  Deacon  Joseph,  p.  50;  Hanee,  wife 
of  Deacon  Eshoo,  p.  52;  Martha,  p.  67;  Eneya,  p.  126; 
Guly,  p.  205 ;  Nergis,  wife  of  Priest  Khamis,  p.  205 ;  Han- 
nah, p.  205 ;  Nergis,  wife  of  the  Malik,  of  Geog  Tapa,  p.  234 ; 
and  Munny,  pp.  267-269.  Most  of  them  died  years  ago,  but 
Eneya,  in  1886,  and  Martha  last  winter.  Mrs.  Labaree 
says:  "  They  were  all  good  women,  and  several  of  them  were 
more  than  usually  consistent  and  consecrated.  Guly,  Han- 
nah and  Sanum  spent  a  part,  and  Eneya  and  Nergis,  wife  of 
Khamis,  the  whole  of  their  married  lives,  in  the  mountains, 
where  their  husbands  were  helpers.  Hanee  accompanied 
her  husband  to  Tabriz,  where  he  was  preacher  and  Bible 
agent.  Martha  taught  in  the  seminary  till  her  marriage. 
Among  them  all  was  none  more  earnest  and  devoted  than 
Munny.  Her  labors  for  women  were  abundant.  Eight  of 
these  graduates  married  native  helpers,  and  at  least  seven 
have  had  daughters  in  the  seminary. 

The  jubilee  or  semi-centennial  anniversary  of  the  mission 
was  observed  at  Oroomiah,  July  15  and  16,  1885.  More  than 
half  of  the  fifteen  hundred  who  attended  the  services  were 
women,  and  they  formed  the  most  quiet  and  attentive  part  of 
the  audience.  Their  neat  appearance  and  orderly  behavior 
will  never  be  forgotten.  When  readers  were  asked  to  stand 
up  three-fourths  of  them  rose.  After  sitting  on  the  ground  for 


94  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

hours  they  were  still  eager  to  listen.  They  regarded  attend- 
ance on  this  anniversary  as  one  of  the  greatest  privileges  of 
their  lives.  Many  said  that  it  seemed  as  though  Christ  Him- 
self were  speaking  to  them.  Though  public  exercises 
filled  up  most  of  the  two  days,  several  meetings  for  con- 
sultation and  prayer  were  held  by  the  women  alone.  One 
was  in  the  interest  of  the  Mite  Society,  which  trains  them 
to  intelligent  interest  in  systematic  giving  for  the  ad- 
vancement of  the  kingdom  of  Christ  in  the  earth.  Another 
was  in  the  interest  of  the  women's  meetings,  or  Knooshyas  as 
they  call  them,  which  meet  three  times  a  year,  and  all  on  the 
same  day,  for  the  discussion  of  practical  religious  subjects 
relating  to  personal  piety,  family  life  and  social  duty.  For 
these  the  whole  plain  is  divided  into  five  districts,  and  the  aim 
is  to  hold  them  in  regular  order  at  every  large  village  in 
each  district.  The  officers  are  selected  from  the  native 
women,  some  of  whom  have  never  been  even  to  the  seminary, 
but  have  been  educated  by  their  husbands  at  home,  and  yet 
are  among  the  most  capable  women  in  the  community. 
Each  meeting  is  held  all  day  long,  with  an  intermission  at 
noon.  Written  essays  are  read  on  topics  previously 
assigned,  and  the  women  discuss  the  subjects  treated  of  with 
increasing  ability  and  point.  A  copy  of  these  papers,  which 
are  prepared  by  Mrs.  Shedd,  is  given  to  each  delegate  to 
read  to  the  women  of  her  own  village.  The  native  pastors  say 
that  these  meetings  do  much  to  quicken  spiritual  life  among 
the  women.  The  afternoon  session  is  a  missionary  meeting. 
A  monthly  letter  of  missionary  information,  prepared  by 
Mrs.  Dr.  Cochran,  is  sent  to  the  collectors  in  the  various 
villages  to  read  to  all  the  contributors.  In  many  cases  the 
pastors  read  them  to  their  congregations.  Besides  these 
was    a    meeting  of     the    graduates    of    the    seminary    at 


WOMAN  AND  THE  GOSPEL  IN  PERSIA.  95 

sunrise  on  Wednesday,  which  was  a  glad  occasion  to  many 
who  had  not  met  for  years,  especially  those  from  the  mount- 
ains. Few  could  appreciate  the  intensity  of  their  enjoy- 
ment of  such  privileges.  The  time  was  all  too  short  for  their 
reminiscences  and  earnest  words. 

In  1885,  though  the  Seminary,  through  the  ill  health  of 
the  principal,  was  left  mainly  in  the  charge  of  the  native 
teachers,  yet  the  lessons  were  carried  on  with  regularity,  and 
six  pupils  were  graduated.  There  were  also  several  hopeful 
conversions  and  an  evident  growth  on  the  part  of  professing 
Christians.  In  1886  the  interest  in  spiritual  things  greatly 
increased  after  the  week  of  prayer,  and  continued  to  deepen 
till  the  end  of  the  year.  The  older  pupils  were  more  con- 
scientious and  showed  an  affectionate  interest  in  the  younger 
scholars.  One  who  had  long  tried  her  teachers  by  her  light 
behavior,  confessed  with  tears  that  she  had  been  fighting 
against  the  Spirit;  her  convictions  were  deep  and  her  subse- 
quent apprehension  of  grace  in  Christ  no  less  vivid,  while 
her  abiding  joy  and  consistent  lite  afterwards  was  remarked 
by  her  companions  as  well  as  by  her  teachers.  Nearly  the 
whole  school  voluntarily  attended  a  daily  prayer  meeting. 
In  the  same  spirit  they  formed  societies  to  labor  among  the 
girls  of  the  villages  and  held  meetings  like  those  of  the 
Knooshyas  of  the  women.  Essays  were  read  and  discussed, 
and  they  proved  their  ability  to  make  the  meetings  both 
interesting  and  profitable. 

Mrs.  D.  P.  Cochran  has  for  years  been  "  house  mother" 
in  the  hospital.  Traces  of  her  loving  hands  appear  all 
through  the  pleasant,  airy  wards,  in  the  flowers  and  pictures ; 
and  the  clean,  comfortable  beds,  neat  curtains  and  clean 
floors  make  all  very  inviting.  The  patients  appreciate  her 
care  and  sympathy,  and  cannot  but  carry  away  new  ideas  of 
neatness  and  comfort  to  their  own  homes. 


96  WOMAN  AND  THE  GOSPEL  IN  PERSIA. 

Not  only  are  the  women  organized  for  church  work  in 
some  of  the  larger  villages,  going  from  house  to  house  and  vis- 
iting systematically  neighboring  hamlets  on  the  Sabbath, 
but  Miss  Van  Duzee  has  had  a  class  of  from  five  to  fifteen 
Moslem  women,  and  has  taught  a  young  Mullah,  who  asked 
for  baptism.  She  also  visited  Moslem  women  at  their 
homes,  one  of  whom  took  her  book  with  her  to  the  vineyard 
that  her  son  might  teach  her  to  read.  As  many  as  two  Mo- 
hammedan women  gave  evidence  of  conversion  and  remained 
steadfast  under  persecution.  It  is  a  small  beginning,  but  it 
is  the  dawn  of  a  great  change  in  Persia.  The  Lord  hasten 
it  in  its  time. 

Labor  among  the  Nestorians  is  growing  more  like 
labor  at  home.  Instead  of  national  peculiarities,  different 
from  ours  and  therefore  conspicuous  at  first,  Christian  work 
moves  in  a  familiar  orbit,  because  it  sets  out  from  similar 
conditions  and  tends  to  like  results.  As  the  Gospel  advances, 
national  traits  give  place  to  the  spiritual  features  of  the  wo:  k, 
common  to  all  lands.  The  river  is  most  picturesque  while 
yet  small  high  up  among  the  mountains;  after  it  glides 
into  the  plain  its  volume  is  larger,  but  its  flow  is  monotonous 
to  the  sea.  God  speed  the  day  when  in  the  placid  surface  of 
such  a  river  of  life  on  earth,  the  Saviour  shall  see  his  own 
likeness  reflected,  as  from  the  sea  of  glass  above. 


NDEX 


Abduction   of  pupil  atternpted_58 

Abraham  Priest 13,  27,  81 

Abraham, sister  of 55 

Accommodation  for  the  night  _10 

Adam  and  Eve 26 

Aintab,  Turkey 88 

Alpine  scenery 29 

Amadia 80 

Ambassador,  visit  of 44 

Anderson,  Ruf us  D.  D 5 

Ardeshai,  wild  women  of 26 

Asher  Khan,  persecution  by 59 

Audible    prayer 70 

Awakening,  an 34 

Badal 51,  80 

Baxter,  Saints  Best 17 

Beach,  Aaron  J 22 

Beating  of  wives 7 

Beautiful,  Christ  become 66 

Beds 11 

Bethel,  the 64 

Benevolence  of  the  pupils 88 

"    "  people 89,90 

"    "  mountains  85,86 

Betrothed,  prayer  of  the 8 

Bible  as  a  text  book 15 

"    blotted  with  tears 65 

"    loveforthe 15 

Births  in  stables 7 

Blood  of  our  necks 61 

Boarding  school,  reasons  for 13 

Boobawa 30,  82 

Books,  school 15,  16 

Bread  money 14 

Broom,  old 65 

Buhtan 31 

Burials      immediately      after 
death 49,  52 

Care  of  school 14 

Character  of  women 8 

Churdewar 30 

Childless    mother 62 


PAGE. 

Christ,  self  abnegation  of 7 

Chumba 76 

Church  organization 92,  93 

Closets,  behind  a  quilt 7,  8 

"      in  manger 66 

"      woodrcom 34 

"      how  prized 35,  48,  65 

"      marked  with  tears 75 

Clothing  of  people 6,14 

Coan,  Geo.  W.  Rev 21 

Cochran,  Deborah  W.  Mrs 95 

Committing  to  spirit 49 

Communion 92 

farewell 61 

Conference,  native  in  mount- 
tains  84 

Cost  of  pupils  in  seminary 17 

Country  of  Nestorians 6 

Crawford,  Harriet  N 22 

Darawe _ 30 

Dark  days 56—59 

Daughters,  how  regarded 7,  46 

Daughter    praying 67 

Dawood  khan 58 

Day  in    seminary 19 

Day,  Sabbath  in  seminary 20 

Dean,  N.  Jennie 22 

Death  bed,  first  christian 46 

Degula,  wicked  women  of 42 

Despondency  dispelled 43 

Dishonesty , 10 

Divan  Khaneh 32 

Domestic  department  in   sem- 
inary   . 18 

Dress  and  diet  of  pupils 17 

Dunkha,  Priest ___30 

Eating    to  get  strength  to  pray__69 

Education,  missionary 16 

Eggs  in  contribution  box 61,  89 

Elias  of  Buhtan 31 

Eneya 

Enquirer,  first,  among  the  women24 
Eshoo,  Priest  ____37,  46,  48,  53,  57 


INDEX. 


Esli 21,  64,  85 

Excitement,  religious _37 

Families,  situation  of 7 

Farewell  prayer  meeting 62,63 

Fasts 79 

Field,  women  labor  in 7 

First  fruits 46—55 

Fiske,  Fidelia,  early  life 5 

"  arrival  of 13 

Fiske,  Hannah,  Mrs.  letter  to 9 

Fleas . 11 

Fuel  in  the  country 7 

Gavalan 31 

Gawar 28,  82 

Geog  Tapa 24,  39, 88, 90 

Grant,  Judith  S.  Mrs__12,39,46,49 
Gratitude  for  spiritual  help___9,  64 
Gulyof  Seir . 80,82 

Guwergis,  Deacon 51—55,  58 

Half  hour,  the 19,20 

Hahhie 54 

Hammo 31 

Hand  picking 38,81 

Hanee __  13,22,62,66 

Hannah  of  Geog  Tapa 50,  51 

Hatoon  of  Geog  Tapa 65 

Heleneh 8 

of  Tiary 73,76,77 

Hoimar 87,  93 

Holladay,  Rev.  Albert  L 12 

Home,  no  word  for 6,  sec.  11 

Home  influence,  evil 

13,  17,  38,  39,74,  75 

Hoshebo 22 

Hospital 96 

Hospitality    (Senum's) 11,  55 

Houses  and  housekeeping.  _6,  7,  10 
Hymns,  Syriac 19 

"If  you  love  me  lean  hard" 25 

Ignorance  among  women 26 

Immorality 10, 42 

Importunate  prayer 60,  61 

Isaac,  Deacon 56 

Ishtazin _„28,  83 

John,  Deacon. 21,33, 34, 35, 39, 88, 92 
Joseph,  Deacon 21 


_  ,      .  _  PAGE. 

Journal  of  Esli  in  school 21 

Journal  of  Sarah  in  the  mount- 
ains  82 

Jubilee . 86,  94 

Kemat,  wife  of  Werda 79 

Keyat 30 

Khamis 29,  76 

Khanumjan 41 

Knooshyas _.__94 

Kurds __46 

Labaree,  Benj.  Mrs.__78,  79,  84,  93 

Labors  for  women 24,38,42 

Labors  of    pupils 38,47 

Ladies,  missionary,  unmarried, 

position   of 14 

Languages  studied _16 

Letters  of  Esli 21 

"      of  Fiske  Miss 13,19 

"      of  Guly  of  Seir _.__80 

"      of  Joseph  Deacon 68 

"      of  Nazee 77 

"      of  Rachel 9 

"      of  Sanum 40 

"      of  Sarah  of  Geog  Tapa 

81,82,83 

Letters  of  Selby  of  Vizierawa__64 

"        of  Yonam,  Deacon 89 

Lice 7 

Loud  prayer 70 

Lying 8,10 

Lyon,  Mary 71 

Manger 11 

Marbeeshoo . 10 

Mardin . ._ 31 

Mar  Elias 12,  91 

Mar  Ogin 60 

Marriages  in  Persia 41 

Marriage  of  Mar  Yohanan 91 

Marriage  ceremonies 8 

Mar  Shimon... 6,   14,29,33,57,58 

Mar  Yohanan 12,  31,32,  58,  91 

Mar  Yohanan,  wife  of 90 

Massacre  of    mountaineer 73 

Mawana 10 

Meetings  for  women 24,  94 

Memikan 28, 30, 82,  92 

Mended  garments 17 

Midnight  intercession 43 


INDEX. 


99 


PAGE. 

Mite  societies 9-4 

Misky   from  Bass 79 

Monthly    concert  ___   ..67,  71 

Monthly  concert  at  Geog  Tapa 

88,  9"» 

Moressa  of  Geog  Tapa. _. 39,  40,86 

Moslem  influence 14 

Moslem   women 12,96 

Mosul 30,  31 

Mother,  a  praying 67 

Mother,  bereaved 62 

Mountain  Nestorians 73—87 

Mountains,  scenery  of 29 

Mount  Holyoke  Seminary  16,- 

20,67,71 

Munny ___93 

Murad  Khan __52 

Nargis 80 

Nazee 73,  76,  77,  78 

Nazloo 62,86 

Nazloo  river 37 

Nerik 83 

Nestorians 6 

Noisy  river . 37 

Ooreya 29 

Oppression 6 

Ordination  service  reformed 91 

Oshana  and  Sarah 81,92 

Oxford  Seminary,  Ohio 20 

Passion,  outbursts  of 8 

Patriarch 6 

Perkins,  Justin,  D.  D 44 

Peril  of  Seminary 56,  58,  59 

Persecution 56,  59,  76 

Perseverance  in  praver 67,  69 

Pins,  black * ___10 

Pit,  the 50 

"Pledge  the" 75 

Poisoning  of  Sanun's  children.  .59 

Poverty  of  people 6,14 

Prayerfulnessof  Nestorians .60 — 72 
Prayer,  behind  church  in  win- 
ter  41 

Pra)er,  broken 60 

"      continuing  instant  in 69 

"      importunate 60,   61 

"     loud 70 

"      of  one  90  years  old .40 


PAGF. 

Prayer  on  horseback 60 

,k      on  roof  at  midnight H> 

"     in    Degula 68 

"      in  both  hemispheres.  _71,  82 

"      noted  week  of 68 

"     meetings 69 

"      of   Esh 64 

"      specimens  of  language 

in 60,  61,68 

Prayer  better  than  sleep 65,  74 

Preaching,  effects  of 33 

Profanity 8 

Pupils,  labors  of 38,  47 

Quietness  produced  by  the  Spirit  21 

Quietness  in  revival  of „50,  56 

Quilt  partition 7 

Rabi  Rachel „„86 

Rachel  (Raheel) 22 

Rakhamee  and  Rukhamee 31 

Readers,  women,  formerly  none. .8 

Repeating  a  praver. __ 24 

Reports,  daily  in  school...  18, 19,  20 

Resurrection  not  for  women 79 

Reviling 8 

Revivals 33—45 

"      of    1846 34-39 

"      of    1849 39—42 

"      of    1850.  _. ..68-71 

"      of    1856 43,44 

"      of    1857 45 

Rhea,  Samuel  A.  Mrs 22 

Rice,  Mary  S. .  19, 2  J,  22, 28, 32, 71, 80 
Runaways 13 

Saat,  women  of 30 

Sabbath  in  Seminary 20 

Sab.  school  in  Gavalan 32 

Sanawar 30 

San  Francisco 87 

Sanum  of  Gawar._34,  40,  46,  59,  62 

Sarah  of  Gawar _._34,  46—50 

Sarah  of  Tiary 57,73 

Sarah  of  Geog  Tapa 81 

Seir__ ..__ 40,  56 

Selbyof  Gavalan 13,85 

Selby  of  Vizierawa 64 

Self  denying  work   for  Christ. 
86,88,90,91 


100 


INDEX. 


PAGE. 

Seuiinary,attempt  at  abduction 

from 16,  22 

Seminary,  books  in 15,  16 

Seminary,  broken  up  in  1844 

Seminary,  daily  reports 19 

Seminary,  day  in 19 

Seminary,  expense 17 

Seminary,  labors  with  women 

in 24 

Seminary,  Sabba'h  in 20 

Seminary,  scholarship  of 9,16 

Seminary,  teachers  in 22 

Senum 11 

"Settling  it" 11 

Shedd,   I.  H.Mrs 95 

Sickness,  no  provision  for  7,  sec.  11 

Silent  devotion 43,  44,  69 

Simplicity  of  converts 37 

Siner,  too  deeply  moved  to 44 

Siyad,  Deacon 22,  41 

Smoke  in  houses 6 

Speakin  g  in  meeting 28 

Stealing 8,  10 

Stocking,  Win.  R.  Rev.  26,  27,- 

28,32,  34,47,  54 

Stoddard,D.  T.  Rev.  34,  35, 37, 38,89 

Stoddard,  Sophia  D.Mrs 88 

Stupidity  of  women 26 

Tamo,  Deacon 37,  43 

Tears,  marks  of 75 

Tehoma .._ 82 


PAOE. 

Tent  chapel .32 

Tergawer 85,86 

Testaments.how  paid  for 15 

Tiary _.  73,  76 

Tiary  girls 73 

Untidiness 7, 17 

Urwintoos 83 

Vacation,  excursion 31 

Vacation,  feeling  of  girls  about.. 38 

Van  Dnzee,  Mary  K 22,96 

Van  Duzee,  C.  Miss 87 

Viragoes 8 

Walking  concordance 46 

Wife  learning  to  pray 66 

Will  unsubdued 50 

Wives  beaten 7 

Woman, character 8 

Woman,  position 8 

Wright,  Austin  H.  M.D 13 

Wright,  J.  Mrs ..___84 

Wright,Lucy  M__ 22 

Yahya    Khan ..         58 

Yakob 35,92 

Yoghoort 11 

Yohanan 82 

Youanof  Geog  Tapa 19,22,29 

30,  34,  41,  76,  77,  88 


Zeer 


.83 


ft* 


DATE  DUE 

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HIGHSMITH       #  45220 

